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CATECHETICAL INSTRUCTOR 
HAND-BOOK 

OF 

Bible Doctrines and Practices, 

FOR THE USE OF 

Faiilies, Saiatli-Scliools and Bilile-Classes. 

BY 

i 
A. W. CHAMBLISS, D. D. 



" Teaching them to observe all things whatsoever I have 
mandedyou." 

" Which things also we speak, not in the words which maa'S 
wisdom teacheth, but which the Holy Ghost teacheth." 

" Prophesy according to the proportion of faith." 



SIXTH THOUSAisri^.'^^ 



^iMM-j. 



ST. HjOTJIS: 
JOHN T. SMITH, Printer. 

iSQQ- 



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COPYRIGHTED BY 

A. W. CHAMBLISS, D. D. 
1890. 




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CONTENTS. 



Preface, ----- 3 

Address to Parents, - - - - 6 

Miscellaneous, - _ - - 14 

Lessons for Small Children, - - - 16 

PART I. 

The Existence of God, - - - 25 

The Sacred Scriptures: 

A Divine Revelation, _ _ - 28 

Their Completeness and Sufficiency, - 34 

Their Excellence and Study, - - 40 

God is a Spirit, - - - - 45 

The Unity of God, - - - 49 

The Eternity of God, - " - 54 

The Omnipotence of God, - - 58 

The Omnipresence of God, - - 62 

The Omniscence of God, - - 67 

The Immutability of God, - - 74 

The Veracity of God, - - - 80 
The Righteousness and Justice of God, - 85 

The Benevolence of God, - - 91 

The Mercy of God, - - - 96 

The Holiness of God, - - - loi 

The Trinity, - - - - 106 



IV CONTENTS. 



• PART II. 

PAGE. 

Creation of the World, - - 112 

Creation of Angels, - - - 116 

The Fall of Angels, - - - 124 

Creation of Man, - - - - 129 

The Fall of Man, - - - 137 

Original and Universal Sin, - - 146 

The Law, - _ _ _ 1^2 

Total Depravity, - - - - 161 



PART III. 

Covenant of Redemption, - - 168 

The Divinity of Christ, - - - 176 

The Humanity of Christ, - - 183 

The Death of Christ, - - - 191 

The Resurrection of Christ, - - 199 

The Atonement, - - - - 210 

Faith, - - - - - 218 

The Holy Ghost, - - - - 227 

Regeneration, - - - - 235 

Repentance, . _ - - 243 

Justification, - - - - 251 
Election, ----- 259 

Perseverance of the Saints, - - 274 

Death and the Resurrection, - - 285 

The Final Judgment, - - - 290 

Heaven, - - - - - 298 

Hell, 304 



CONTENTS. V 
PART IV. 

PAGE. 

The Church, ----- 312 

Its Officers— The Ministry, - - 318 

Its Officers — The Deacons, - - 328 

Its Ordinances — Baptism, - - 333 

Its Ordinances — Lord's Supper, - - 339 

Church Discipline, - - - 345 



PREFACE. 



The Catechetical mode of instruction is recom- 
mended chiefly for its directness, and for the oppor- 
tunity it affords the teacher to correct any misappre- 
hension of truth discovered in the mind of the 
learner. 

The present is a 7'evised edition of a work published 
by this author many years ago, at the instance of the 
Alabama Baptist State Convention; and it is here 
reproduced at the urgent request of very many breth- 
ren in different States through all these years. As 
before, it consists of four parts. Part I. seeks to 
illustrate the existence and attributes of God; and 
the Scriptures of the Old and New Testament as a 
divinely inspired rule of faith and manners from 
Him. Part II. describes the creation of the world, 
of angels and of men, together with the fall and 
demoralization of the latter. Part III. treats of the 
remedial scheme in all its phases and relations, doc- 
trinal and experimental. Part IV. exhibits the 
proper organization of the Christian Church, with 
its officers, ceremonies and discipline. 

The work thus arranged and elaborated was de- 
signed to aid Teachers in the various departments of 
Sabbath- school and Family instruction. Its object is 



PREFACE. VII 

to display in a full, easy and connected form, all the 
more prominent and essential doctrines and usages 
of the Christian religion. Pursuant to this object, a 
two-fold plan is maintained throughout the entire 
work : — theyfr^/, consisting of Questions and Answers ; 
and the second^ of Remarks in the character of addi- 
tional arguments, illustrations, harmonies, etc. 

The Catechetical portion of the work being special- 
ly intended for all classes of learners was prepared 
with studious regard to simplicity. The questions 
for the most part, are direct and leading, while the 
answers to them, always short, are commonly ren- 
dered in the pure language of Scripture, as at once 
the highest authority and the easiest of understand- 
ing and recollection. 

The Re^narhs at the close of each catechetical Les- 
son were mainly designed for Teachers and for gen- 
eral Readers. Nevertheless, they are so expressed as 
to admit of being advantageously used in ordinary 
Sabbath-schools and Bible classes, by requiring the 
learners severally to repeat one or more of the argu- 
ments contained in them. 

It will be observed that the book thus arranged 
consists of forty-eight Lessons, one for each week 
and Sabbath of the year, except two for holidays. 
And it will be further observed that besides the many 
proof- texts alleged in the body of the **Remarks,*' 
there are appended to the answers of the nearly five 
HUNDRED QUESTIONS in the entire book, a probable 
average of at least half a dozen additional Scripture 
references — aggregating a total of several thou- 
sand PASSAGES, confirmatory of the doctrines con- 
tained in it, so that both the Teacher and the Student 



VIII PREFACE. 

of its pages may, at every step in their progress 
through it, have in their mind the satisfaction of an 
absolute certainty of all the things taught and learned 
therein. And when at last by the easy advances of 
Lesson after Lesson, the learner shall have attained a 
mastery of the whole, and shall, by the grace of God, 
have incorporated its entire teachings with the affec- 
tions and purposes of his heart and life, he may be 
assured of another thing — that it will bring to his 
mind a sense of security and comfort not elsewhere 
to be found this side of heaven. **Happy is the man 
that findeth wisdom, and the man that getteth under- 
standing. For the merchandise of it is better than 
the merchandise of silver, and the gain thereof than 
fine gold. . . . Her ways are ways of pleasant- 
ness, and all her paths are paths ot peace.'' (Prov. 
iii. 13-17; Ps. i. 1-3; Isa. xlviii. 17.) 

A. W. C. 
Montgomery City, Mo. 



Address to Parents. 



There is, perhaps, no duty more urgently enjoined 
upon Christian Parents than the religious education 
of their children. Both in the Old and New Testa- 
ments, this duty is imperatively commanded and is 
enforced by all the weight of divine authority. The 
same Sovereign Almighty sanction that obliges the 
husband to love his wife, and the wife to reverence 
her husband, or the child to honor and obey his 
Parents, also obliges Parents to **bring up their chil- 
dren in the nurture and admonition of the Lord" : 
and this one duty can no more be innoce7itly neg- 
lected than either of the others. 

And, indeed, there are many reasons why this 
should be so: (i) Because these children are so soon 
to become controlling elements in the world's citi- 
zenship — iox good or evil ^ in society, according as they 
have been rightly trained or otherwise. (2) Because, 
in the economy of God, such education is prepara- 
tive for the influx of saving grace; and thus as means 
to an end, it conditions all their hopes of a blissful 
hereafter. (3) Because the character of education 
here required can be had nowhere else — it is forbid- 
den in the Public Day -Schools of the country, and 
cannot be sufficiently rendered in the Sunday-schools 



X ADDRESS TO PARENTS. 

of the churches, where, at best, but one out of the one 
hundred and sixty-eig^ht hours of the week are usually 
allotted to it. (4) Because, finally, in a matter like 
this, where authority to compel is as much needed as 
is wisdom to- counsel, no measure of fitness and 
fidelity in others can dispense with the personal co- 
operation of parents in that culture of their offspring 
which is designed to secure their usefulness on earth 
and their happiness in heaven. In very truth it may 
easily be conjectured that, when the great Architect 
of human destiny enjoined this duty upon Parents, 
He, as well, had His far-reaching eye on the reflex 
benefit that should come to Parents themselves from 
the faithful observance of it — that in obliging them 
to **bring up their children in the nurture and admo- 
nition of the Lord," He. was first of all, obliging 
them to make the things they taught part and par- 
cel of their own experience — to know for themselves 
the blessedness of truth imbibed and fully incorpo- 
rated with all the affections of the heart and life. 

To assist you, beloved friends, and all others 
co-operating with you in this sacred endeavor, is the 
special intent of the present volume; and how well 
it is adapted to the end contemplated, let others tes- 
tify. The late lamented 

Rev. Basil Manly, Sen, D. D., at that time the 
distinguished President of the Alabama State Uni- 
versity, wrote of it thus; 

**The work contained in the following pages be- 
longs to a class at once unpretending, yet difficult of 
execution. It is intended for learners in the elements 
of religious tiuth; yet it requires comprehensiveness, 
accuracy, simplicity. The authpr seems to have per- 
formed his task with studious regard to all these 
requisites. It is full and instructive — adapted to 



ADDRESS TO PARENTS. XI 

good use In Sunday-schools, whether of white or 
colored people, youthful or adult. At the same time, 
simplicity is secured by the admirable adaptation of 
answers for the questions in the very words which 
the Holy Ghost teacheth." 

Rev. Jas. H. DeVotie, D. D., one of the oldest 
and most successful ministers in the Baptist denomi- 
nation, writes thus from Georgia: 

**My impression has been that our present Sabbath- 
school literature does not cover the entire field of the 
needed religious instruction of our young; and that 
your Catechetical Instructor condenses, indoctrinates, 
and so supplies the lacking element. I think it a 
work of great merit, and that its republication will at 
this time, particularly, do much good.'* 

In like manner, 

Rev. B. G. Tutt, D. D., the popular pastor of 
Liberty Baptist church, Missouri, writes: 

**Your book, the Catechetical Instructor, will sup- 
ply a long-felt want^ and from a personal knowledge 
of its contents, I can most heartily recommend it to 
all our Baptist brotherhood. It is methodical in 
arrangement, sound in doctrine, clear and concise in 
style; and I do sincerely hope it may have a wide 
circulation.** 

Rev. Henry Talbird, D. D., of Florida, late of 
Missouri, and formerly for many years President 
and Professor of Theology in Howard College, 
Alabama, also writes: 

**In my estimation your "Catechetical Instructor** 
is one of the best, if not the very best, epitomies of 
Scripture truth I have ever seen. It is just the book 
needed by those of our ministry, and all others 
engaged in teaching the Bible, as have not had the 
advantages of elaborate theological training, and 
even these latter will often find its pages helpful and 
refreshing.*' 

Rev. W. R. Rothwell, D. D., the amiable and 
beloved Professor of Theology in William Jewell 
College, Missouri, wrKtes: 



XII ADDRESS TO PARENTS. 

"The Catechetical Instructor, by Dr. A. W. Cham- 
bliss, is a book of rare excellence. It is full of such 
instruction as is needed in every household; and 
even life-long readers of God's Word will find it a 
most valuable help. It is a complete system of 
theology and Christian duties, in well arranged 
questions and answers — the latter being largely ren- 
dered in Bible words and references. No one will 
ever regret purchasing this book who desires to 
understand the great plan of salvation or the Scripture 
order of the Church of Jesus Christ.'' 

Do you not, beloved Fathers and Mothers, long to 
see your children pious and useful members of com- 
munity — honored and respected while they live, and 
lamented when they die? I know you do. There 
can be no doubt of that. Then, oh, then, apply your 
chief energies and wisdom, to have it so. Do with 
them as wise men do with their young horses or 
dogs, or whatever else they wish to educate to val- 
uable ends. Begin with them early — at the first 
dawn of intelligence, and by all the earnest assiduity 
of parental love and affection, seek to give their 
young minds the right bias. Remember that just **as 
the twig is bent the tree's inclined" ; and so by all the 
arts and influence of example, persuasion, reward 
and encouragements, endeavor to incline their first 
thoughts and first steps to the good ways of truth 
and righteousness, and the fear of God. Oh, don't 
make on their minds the fatal mistake that gaiety 
and mirth, riches, display and power are the main 
ends of human life. These are too uncertain and 
unsatisfactory at best; but by every possible means 
labor to engraft deep down in their hearts and souls 
the eternal principles of God's Word. Let that be 
the model of their faith — the **lamp to their feet and 
the light to their path." Give to each of them a 



ADDRESS TO PARENTS. Xtll 

copy of this Catechetical Instructor. Encourage 
them to study it. Help them to understand it, to 
imbibe its spirit, to observe its precepts, and as surely 
as God has spoken, it will bring them to honor, to 
usefulness and to everlasting life. 

TXnb noWf maB our £or6 3^^^^ Cbrist Btm^ 
self, anb ©06, er>en our ^atl^er, voifkl} Ifatii 
lopcb us, anb gtpen us cDerlasting consolation, 
anb goob l?ope tljroug^ grace, comfort Hour 
Ijearts, anb establtstj you in epery goob u?orb 
anb wotk. 

A. w. c. 

Montgomery City. 



XIV MISCELLANEOUS. 

Morning Prayer. 

Now I awake and see the light, 

'Twas God that kept me thro' the night, 

To Him I lift my voice and pray, 

That He may keep me thro' the day: 

If I should die before 'tis done, 

O God, accept me thro' Thy Son. — Amen. 



£Tening Prayer. 

Now 1 lay me down to sleep, 

I pray Thee, Lord, my soul to keep; 

If I should die before I wake, 

I pray Thee, Lord, my soul to take. — Amen. 

Morning Form of the liord's Prayer. 

Our Father which art in heaven, Hallowed be Thy 
name: Thy kingdom come: Thy will be done on 
earth, as it is in heaven. Give us this day our daily 
bread ; and forgive us our debts, as we forgive our 
debtors; and lead us not into temptation, but deliver 
us from evil: for Thine is the kingdom, and the 
power, and the glory, forever. — Amen. 

JBTening Form of the liOrd's Prayer. 

Our Father which art in heaven, Hallowed be Thy 
name. Thy kingdom come. Thy will be done, as in 
heaven. Give us day by day our daily bread, and 
forgive us our sins ; for we also forgive every one 
that is indebted to us. And lead us not into tempta- 
tion; but deliver us from evil, for Thine is the king- ' 
dom, and the power, and the glory, forever. — Amen. 



MISCELLANEOUS. XV 

Prayer Before Heal. 

O Lord, Thou openest Thy hand, and satisfiest the 
desire of every living thing. Grant us a sanctified 
use of this provision of Thy bounty, that it may 
strengthen our bodies to fulfill Thy pleasure, through 
Christ Jesus our Lord. — Ameti. 

Or thus. 

Father of all mercies, from Whom we receive every 
good and perfect gift! with this renewed expression 
of Thy goodness, in providing for our returning 
wants, grant us the remision of our sins, and give us 
grace to eat, and drink, and do every thing to Thy 
glory — for Christ's sake. — Amen, 



Thanks After Meal. 

Accept of our thanks. Divine Father, for the pres- 
ent supply of our necessities. Continue Thy good- 
ness unto us; and especially, feed our souls upon the 
bread of life, whereof, if a man eat he shall never die 
— for Thy mercy's sake. — Atnen, 

Or thus. 

We give Thee thanks, O Shepherd of Israel, that 
Thou hast again supplied our wants with good and 
wholesome food. Give us grace to devote the strength 
derived from it to the praise of Thy glory ; and forbid 
that our table should, at any time, become a snare, 
and a trap, and a stumbling-block unto us — for 
Christ's sake. — Amen, 



LESSONS FOR SMALL CHILDREN. No. L 

GOD. 

Question. Who made you ? 
Answer, God made me. 

Q. What is God? 

A, God is a great Spirit. 

Q. How many Gods are there ? 
A, There is but one true God. 

Q. Wrccre is God? 
A, God IS every where. 

Q. What does God know ? 

A, God sees and knows all things. 

Q. When did God begin to exist ? 

A, God has always been, and always will be. 

Q. Does God ever change ? 
A, No. God is unchangeable. 

Q. What can God do? 
A. God can do every thing. 

Q. Will not God always do right ? 
A, Yes. God is holy : He will not do unjustly 
nor speak a lie. 

Q. Is not God good and merciful to His crea- 
tures ? 

A, Yes. God is love : and His tender mercies 
are over all His works. 



LESSONS FOR SMALL CHILDREN. XVII 

Q. SincCy then, God is so great and so good, 
should we not love and fear Himf 

A, Yes. We should love and fear the Lord at 
all times. 



LESSONS FOR SMALL CHILDREN. No. IL 

MAN. 

Question. Who was the first man f 
Answer. Adam was the first man, and he was 
the father of us all. 

Q. Out of what was man made f 

A, God made man of the dust of the ground. 

Q. For what did God make man ? 

A, God made man to love and glorify Him. 

Q. How may we glorify God? 
A. We glorify God by doing His will, and loving 
our fellow creatures. 

Q. Have you always done the will of Godf 
A. No. I have sinned and done wickedly. 

Q. What is sin? 

A. Sin is a transgression of God's law. 

Q. Are there any who have not sinned against 
Godf 

A, No. All have sinned and come short of the 
glory of God. 



XVIII LESSONS FOR SMALL CHILD^REN. 

Q. Whence do the sins of men proceed? 

A, Sin comes from a wicked and bad heart. 

Q. Have all men wicked and bad hearts f 
A, Yes. The hearts of the sons of men are 
fully set in them to do evil. 

Q. What is the wages of sin ? 
A, The wages of sin is death. 

Q. What^ then^ will become of those who continue 
in sin ? 

A. They who continue in sin will be destroyed 
forever. 



LESSONS FOR SMALL CHILDREN. No. IIL 

THE REDEEMER. 

Question. Who is the Redeemer? 
Answer, Jesus Christ is the Redeemer. 

Q. Who is Jesus Christ? 
A, Jesus Christ is the Son of God, God manifest 
in the flesh. 

Q. From what hath Christ redeemed us ? 
A. Christ hath redeemed us from the just pun- 
ishment of sin. * 

Q. How did Christ redeem us from punishment ? 
A, Christ redeemed us by dying for us on the 
cross. 



LESSONS FOR SMALL CHILDREN. XIX 

Q. How long has it been since Christ was 
crucified? 

A, Christ was crucified more than eighteen 
hundred years ago. 

Q. What became of Christ after He was cruci- 
fied? 

A. He was buried ; and on the third day He 
rose again. 

Q. Where is He now ? 

A, Christ hath gone up to heaven, where He 
ever liveth to intercede for us. 

Q. How does the death and intercession of Christ 
effect our redemption ? 

A, God the Father pardons our sins and saves 
us for the sake of His Son, who died for us, and 
in our stead. 

Q. On what condition do we become savingly 
interested ifi the death of Christ? 

A, We share the benefits of Christ's death, on 
condition of repentance and faith. 

Q. What is repentance ? 

A, Repentance is to be very sorry for our sins, 
and to cease from them. 

Q. What is faith? 

A, Faith is to take Christ for our Savior, and 
to trust in Him for eternal life. 



XX LESSONS FOR SMALL CHILDREN. 



LESSONS FOR SMALL CHILDREN. No. IV. 

THE SANCTIFIER. 

Question. What is the Sanctifier ? 
Answer. The Holy Ghost is the Sanctifier. 

Q. Who is the Holy Ghost? 
A, The Holy Ghost is a divine person, equal 
with the Father and the Son. 

Q. Ifow does the Holy Ghost sanctify us ? 
A, The Holy Ghost sanctifies us by renewing 
our hearts, and causing us to do well. 

Q. Would any one love God, or believe on Christ, 
if his heart were not renewed? 

A, No. The hearts of sinners are filled with 
unbehef and enmity to God. 

Q. What feelings does the Holy Ghost beget in 
a renewed heart? 

A, The firuit of the Spirit is love, joy, peace, 
long-suffering, gentleness, goodness, faith, meek- 
ness and temperance. 

Q. What is love? 

A, Love is a disposition to serve God, and to 
do good to our fellow men. 

Q. What is the joy of the Holy Ghost ? 
A, Christian joy is a feeling of gladness and 
delight arising from the favor of God. 

Q. What is meekness? 

A. Meekness is not to be soon angry. 



LESSONS FOR SMALL CHILDREN. XXI 

Q. What is humility ? 

A. Humility is to think not too highly of our- 
selves, or of our works ; but to be modest and re- 
tiring. 

Q. Should not all Christians and good people 
be humble^ meek and affectionate f 

A. Yes. Pride, anger and ill-will God hates. 



LESSONS FOR SMALL CHILDREN. No. V. 

THE SCRIPTURES. 

Question. Where may we lear7i the will of 
God? 

Answer, We may learn the will of God in the 
Scriptures of the Old and New Testament. 

Q. By whom were the Scriptures written f 
A, The Scriptures were written by prophets and 
apostles chosen of God. 

Q. How many books do the Scriptures contain ? 
A, There are thirty-nine books in the Old 
Testament and twenty-seven in the New. 

Q. Do the Scriptures contain all things necessa- 
ry to our duty^ and our salvation ? 

A, Yes. The Scriptures are able to make us 
wise unto salvation through faith in Christ Jesus. 

Q. How were the prophets and apostles enabled 
to make known the will of God? 



XXII LESSONS FOR SMALL CHILDREN. 

A. Holy men of God spake as they were moved 
by the Holy Ghost. 

Q. TVere all the Scriptures written under the 
influence of the Holy Spirit? 

A, Yes. All Scripture was given by inspira- 
tion of God. 

Q. Do the Scriptures contain anything that is 
not true ? 

A, No. The Word of God is true from the 
beginning. 

Q. How then should we study the Scriptures f 
A. We should study the Scriptures with faith, 
and with earnestness of heart. 

Q. Can anything be right for us to do or be- 
lieve which is denied in the Bible ? 

A. No. If men speak not according to this 
word, there is no light in them. 

Q. How should we act with regard to what the 
Scriptures forbid f 

A, We should not do that which is forbidden 
in the Word of God. 

Q. How should we act with regard to what 
the Scriptures command? 

A, We should do all things commanded in the 
Word of God. 



LESSONS FOR SMALL CHILDREN. XXIII 



LESSONS FOR SMALL CHILDREN. No. VL 

THE MORAL LAW. 

Question. What does God require in the first 
commandment ? 

Answer, The Lord saith, Thou shalt have no 
other gods before me. 

Q. What is required in the second command- 
ment f 

A, Thou shalt not worship idols, nor bow down 
to them. 

Q. What is required in the third command- 
ment? 

A, Thou shalt not take the name of the Lord 
thy God in a vain manner. 

Q. What is the fourth commandment ? 

A, Remember the Sabbath day to keep it holy. 

Q. What is the fifth commandment ? 
A, Honor thy father and thy mother. 

Q. What is the sixth command^nent ? 
A, Thou shalt not kill. 

Q. What is the seventh commandment f 
A, Thou shalt not commit adultery. 

Q. What is the eighth co7nmandmentf 
A, Thou shalt not steal. 

Q. What is required in the ninth command- 
mentf 

A, Thou shalt not bear false- witness against 
thy neighbor. 



XXIV LESSONS FOR SMALL CHILDREN. 

Q. What is required in the tenth command- 
mentf 

A, Thou shalt not covet anything that belongs 
to thy neighbor. 



The Ten Connuandments in Terse. 

I. Thou shalt have no other gods but me, 

II. Before no idol bow thy knee, 

III. Take not the name of God in vain, 

IV. Nor dare the Sabbath day profane, 
V. Give both thy parents honor due; 

VI. Be sure that thou no murder do, 

VII. Abstain from words and thoughts unclean, 

VIII. Nor steal, though thou art poor and mean: 

IX. Nor make a wilful lie, nor love it, 

X. What is thy neighbors dare not covet. 



The UniTersal Rule. 

Render, therefore, unto Csesar, the things which 
are Caesar's; and unto God, the things that are God's. 
(Matt. xxii. 21.) 



THE 

CATECHETICAL INSTRUCTOR. 



PART I. 



LESSON I. 

THE EXISTENCE OF GOD. 

Question. What is the first great truth in re- 
ligion f 

Answer, The first great truth of Religion is, 
"There is one God.^' Mark xii. 32. 

Q. Can any person be religious who denies , the 
being of a God ? 

A, No: He that cometh to God must beHeve 
that He is, and that He is a rewarder of them that 
diligently seek Him. Heb.xi. 6. 

Q. How can 7nen know that there is a God? 

A. That which may be known of God is mani- 
fest unto them ; for God hath showed it unto them. 
Rom. i. 19. 

Q. In what way hath God manifested Himself 
to mankind? 

A, The invisible things of Him, from the crea- 
tion of the world, are clearly seen, being under- 
stood by the things which are made. Rom. i. 20. 

Q. Do not the heavens, as well as the earthy 



26 THE CATECHETICAL INSTRUCTOR. 

declare that there is a God of great power and 
wisdom ? 

A. Yes. The heavens declare the glory of 
God, and the firmament showeth His handiwork. 
Psalms xix. i . 

Q. Are not the refreshing rains and fruitful 
seasons — Spring, Summer, Autumn and Winter — 
evidences that there is a God f 

A. Yes. God hath not left Himself without 
witness, in that He did good and gave us rain from 
heaven, and fruitful seasons, filling our hearts 
with food and gladness. Acts xiv. 17. 

Q. When you go forth in the morning, and be- 
hold the sun rising in all his glory, of what are 
you reminded? 

A, I am reminded that there is a God who 
maketh His sun to rise on the evil and on the good. 
Matt. v. 45. 

Q. Who made all these things — the earth and 
the heavens, the sun and the rains ? 

A, God made heaven and earth, and the sea, 
and all things that are therein. Acts xiv. 15. 

Q. Have not all men these evidences of a God? 

A. Yes. Day unto day uttereth speech ; night 
unto night showeth knowledge. There is no 
speech nor language where their voice is not 
heard. Psalms xix. 2, 3. 

REMARKS. 

First. ^'' The fool hath said in his heart, there is 

no God:'''^ and surely he must be a fool who would 

say it: nor can even the fool assert such things, 

save in his heart. It were, indeed, a matter for 



THE CATECHETICAL INSTRUCTOR. 27 

astonishment that any intelligent and sensible per- 
son should behold the earth spread out into hills 
and mountains, and seas and oceans, or, looking 
up to the heavens, should contemplate the im- 
mense magnitudes of those worlds above, and 
the uninterrupted harmony of their motions for 
thousandsof years, without feeling the convictions 
of a Godhead rising in his heart. 

Secondly. If there is a God who hath made 
all things, how industriously should we study His 
character and will I Who is God? For what 
purpose hath He made this vast universe, and peo- 
pled it with every species of existence, both ani- 
mate and inanimate ? These are important ques- 
tions, and invite us to an employment at once in- 
teresting and profitable. *'His divine power hath 
given unto us all things that pertain unto life and 
godliness, through the knowledge of Him." There- 
fore, ^'acquaint now thyself with Him and be at 
peace; whereby good shall come unto thee.' ^ 2 
Pet. i. 3 ; Job. xxii. 21. 

Thirdly. If there is a God, let us walk worthy 
of Him, It was a great crime in the ancient 
philosophers that **when they knew God they 
glorified Him not as God "; and many in our days 
who **profess that they know God, in works deny 
Him — being '^abominable and disobedient, and 
unto every good work reprobate." They who neg- 



28 THE CATECHETICAL INSTRUCTOR. 

lect His service, despise His people, forsake His 
ordinances, and contemn His authority — ^what bet- 
ter are these than the "fool, who hath said in his 
heart, there is no God ?'' We should worship Him 
that made heaven and earth and the sea and 
the fountains of waters.'^ Rev. xiv. 7. 



LESSON n. 

THE SACRED SCRIPTURES — A DIVINE REVELATION. 

Question. Has God revealed Himself to man- 
kind in any other way than by the works of crea- 
tion f 

Answer, Yes. We have, also, a more sure 
word of prophecy ; whereunto ye do well that ye 
take heed, as unto a Kght that shineth in a dark 
place. 2 Peter i. 19. 

Q. What is that sure word of prophecy^ which 
is as a light that shineth in a dark place ? 

A, The sacred Scriptures of the Old and New 
Testament — these are a lamp unto our feet and a 
light unto our path. Psalms cxix. 105. 

Q. By whom did God^ at different times, thus 
make known His character and will to men ? 

A. God, at sundry times and in divers manners, 
spake in time past unto the fathers by the prophets, 
but hath also in these last days spoken unto us by 
His Son, and by His holy apostles. Heb. i. i, 2; 
2 Peter iii. 2. 



THE CATECHETICAL INSTRUCTOR. 29 

Q. How were the prophets and apostles en- 
abled to understand and to make known the char- 
acter and will of God ? 

A, The prophecy came not in old time by the 
will of men, but holy men of God spake as they 
were moved by the Holy Ghost. 2 Peter i. 21; 

1 Cor. ii. 10-13. 

Q. Did the prophets and apostles say that they 
thus spake by revelation, 

A. Yes. St. Paul said, "I certify you, brethren, 
that the Gospel which was preached of me, is not 
after man : for I neither received it of man, neither 
was I taught it, but by the revelation of Jesus 
Christ." Gal. i. 11, 12; Num. xxii. 38 ; ib, xxiii. 
5 ; Jer. xxv. 3; Acts iv. 8 ; ib, xv. 28. 

Q. Did the early Christians receive the words 
of the apostles and prophets as a revelation from 
God? 

A, Yes. When they received the word of God, 
which they heard of the apostles, they received it 
not as the word of men, but (as it is in truth) the 
word of God. i Thess. ii. 13 ; i Kings xvii. 24; 
Luke i. 70 ; John ix. 29 ; Acts i. 16 ; ib, xxviii. 25. 

Q. Were all the Scriptures given by inspira- 
tion ? 

A, Yes. All Scripture is given by inspiration 
of God, and is profitable for doctrine, for reproof, 
for correction, for instruction in righteousness. 

2 Tim. iii. 16 ; 2 Peter iii. 15, 16. 

REMARKS. 
There are thirty-nine books in the Old Testa- 
ment, and twenty-seven in the New, which we re- 



30 THE CATECHETICAL INSTRUCTOR. 

ceive as a divine revelation ; and we submit the 
following as additional evidence of their inspiration. 

First. The majesty of the things they teach. 
For the most part, the writers of the sacred volume 
"were ignorant and unlearned men," and yet in 
a style of wonderful simplicity, familiarity and ease, 
they teach the most cultivated minds of the most 
cultivated ages wisdom upon all the sublime doc- 
trines of God and the soul, of time and eternity. 
How is it possible to account for this superiority 
of knowledge in such men, but upon the supposi- 
tion that they spake as they were moved by the 
Holy Ghost. 

Second. The miracles they record, A miracle is 
an effect produced by almighty power, out of the 
ordinary course of nature. It is admitted that they 
were frequently performed by the persons whose 
names are mentioned as the writers of the Old and 
New Testaments. They were appealed to, and re- 
ceived by the people who witnessed them as con- 
clusive evidence that those who produced them 
were teachers sent from God. Thus, for example, 
when the prophet Elijah raised to life the widow's 
son of Zarephath, by means aside from those that 
were ordinary and natural, she exclaimed : *' Now 
by this, I know that thou art a man of God, and 
that the word of the Lord in thy mouth is the 
truth.'' I Kings xvii. 24; Ex. iii. 12; ib, iv. 1—9; 



THE CATECHETICAL INSTRUCTOR. 31 

John iii. 2; ib,y. 36; ib, xiv. 10, 11; Acts xix. 
II, 12; Romans xv. 18, 19; 2 Cor. xii. 12. 

Third. The prophecies they contain. To proph- 
esy is to foretell future events. The writings of the 
sacred penmen abound with predictions concern- 
ing things future, many of which have already 
been literally fulfilled in persons, cities, nations 
and empires foretold. Now, the question which 
we would propose to any who may doubt the in- 
spiration of the Scriptures is, by what means were 
the apostles and prophets enabled to foreshow, 
with such astonishing accuracy, the events that 
should occur for centuries and generations to come ? 
The fact that they did so is incontrovertible, and 
the explanation of it can be found only in the ad- 
mission that the divine illumination rested upon 
those who deHvered such prophecies. According- 
ly, the foretelling of future events is, by the Deity 
Himself, made a criterion for distinguishing those 
who were inspired by His Spirit, from those who 
were not. Is. xlvi. 9, 10; ib, xlviii. 3-14. 

Fourth. The striking and universal concurrence 
of all their parts. The sacred penmen were con- 
temporaneous with no one age ; nor were they all 
inhabitants of any one country. " They succeed- 
ed each other during a period of fifteen hundred 
years. Some of them were priests or princes; 
others were shepherds or fishermen. Their natu- 



32 THE CATECHETICAL INSTRUCTOR. 

ral abilities, education, habits and employments 
were exceedingly dissimilar. They wrote laws, 
history, prophecy, odes, devotional exercises, 
proverbs, parables, doctrines and controversies. 
Each man had his distinct department, and yet 
they all exactly coincide in the exhibitions which 
they give of the perfections, works, truths and 
will of God ; of the nature, situation, and obliga- 
tions of man; of sin and salvation; of this world 
and the next : in a word, of all things connected 
with our duty, safety, interest and comfort." 
Whence is this universal agreement, under circum- 
stances so dissimilar and unequal ? It can be rea- 
sonably accounted for only on the supposition 
that they all spake as they were moved by the 
self-same Holy Spirit. 

Fifth. Their tendency to elevate the moral and 
intellectual character of man. It is a historical 
fact, which needs no argument for its support, that 
civilization, learning and piety to God, attain their 
highest degree of perfection only in those coun- 
tries, and among those nations, where the Chris- 
tian Scriptures, in their purity, are best understood, 
and best recognized as authority. In every 
place, they come to man as the *'Good Samaritan," 
and hasten to alleviate his woes. The laws which 
they propose, the invitations they offer, the prom- 



THF CATECHETICAL INSTRUCTOR. 33 

ises they extend, and the fearful premonitions by 
which all these are enforced, bear directly upon 
the restraining of vice and the cultivation of virtue 
— bear directly upon the reformation of all classes 
and of all orders of society, from the infant of days 
to the hoary-headed sire; from the menial that 
grinds at the mill, to the crowned monarch that 
sits a vicegerent of God upon earth. To this better- 
ing tendency of their doctrines and precepts they 
specifically allude as their highest style of evidence 
of divine authenticity, and with distinctness cau- 
tion us to receive nothing as a revelation from God, 
however else authenticated, to which this evidence 
is wanting. *'If there arise among you a prophet 
or a'dreamer of dreams, and giveth thee a sign or 
a wonder, and the sign or the wonder come to 
pass, whereof he spake unto thee, saying, 'Let us 
go after other Gods, which thou hast not known, 
and let us serve them;' thou shalt not hearken to 
the words of that prophet, or that dreamer of 
dreams, for the Lord your God proveth you to 
know whether ye love the Lord your God with all 
your heart and with all your soul." Deut. xiii. 1-3; 
Isaiah ii. 2-5 ; ib. xi. 1-9; 2 Tim. iii. 16. 



34 THE CATECHETICAL INSTRUCt6r. 



LESSON III. 

THE SACRED SCRIPTURES — THEIR COMPLETENESS AND 
SUFFICIENCY. 

Question. Why did the holy men of old write 
their words in a book ? 

Answer, Solomon said, I have written unto 
thee excellent things in counsels and knowledge, 
that I might make thee know the certainty of the 
words of truth. Prov. xxii. 20, 21; Luke i. 3, 4; 
John XX. 31. 

Q. To whom are the Scriptures given ? 

A, Secret things belong unto the Lord our God, 
but those things which are revealed belong unto 
us and to our children forever. Deut. xxix. 29 ; 
Matt, xxviii. 19, 20; Mark xvi. 15. 

Q. For what purpose were the Scriptures given 
to mankind? 

A. Whatsoever things were written aforetime, 
were written for our learning; that we, through 
patience and comfort of the Scriptures, might have 
hope. Rom. xv. 4; i Cor. x. 11. 

Q. Do the Scriptures contain all things neces- 
sary to our salvation ? 

A, Yes. The Holy Scriptures are able to make 
us wise unto salvation, through faith, which is in 
Christ Jesus. 2 Tim. iii. 15-17; 2 Peter i. 4; 
Psalms xix. 7. 

Q. Will God ever make another and new rev- 
elation to mankind? 

A* No. If any man preach any other gospel 



THE CATECHETICAL INSTRUCTOR. 35 

unto you, than that ye have received, let him be 
accursed. Gal. i. 8, 9; 2 Thess. ii. 2. 

Q. What hath God said He will do unto him 
who shall add anything to His Word? 

A. If any man shall add unto these things, God 
shall add unto him the plagues that are written in 
this book. Rev. xxii. 18; Deut. iv. 2; Prov. xxx. 6. 

Q. What will God do unto the man who shall 
take away anything from the Scriptures f 

A, If any man shall take away from the words 
of the book of this prophecy, God shall take away 
his part out of the book of life. Rev. xxii. 19; 
Deut._xii. 32. 

Q. What is said of those who read and hear 
and keep the words of God ? 

A, Blessed is he that readeth, and they that 
hear the words of this prophecy, and keep those 
things which are written therein. Rev. i. 3; Josh, 
i. 8 ; Psalms xix. 11 ; i Cor. xi. 2 ; James i. 25. 

REMARKS. 

In a literal sense, the term '' Scripture " is appli- 
cable to any written document whatever ; never- 
theless, by the consent of universal usage, it is 
now applied to the sacred writings of the Old and 
New Testaments alone, and we offer the following 
as presumptive evidence that these sacred writings 
have not been corrupted or altered in any essen- 
tial regard whatever. 

First. Their present fidelity. No possible 
motive could exist to attempt a mutillation of the 



36 IHE CATECHETICAL INSTRUCTOR. 

sacred Scriptures, unless to render their descrip- 
tions less offensive, or their demands more concur- 
rent with the taste and feelings of the carnal man. 
In that event, the objectionable features, and those 
most liable to alteration, had been such portions 
as stained their pride, censured their faults, con- 
demned their vices, and curbed their passions. 
These had been regarded divine irregularities that 
required the refining and polishing hand of the 
copyist. But nothing of this is apparent. No 
such marks of expurgation and correction are to 
be found upon their face. With a frankness, plain- 
ness and candor which forbid such a conjecture, 
they still represent human character to the life — 
they still denounce human follies ; in pictures the 
most abject and humiliating they still prostrate 
the haughtiest spirit in the dust ! 

Second. There is no proof whatever that the 
Scriptures have at any time suffered an alteration 
in any appreciable degree. The world has never 
been destitute of facilities for detecting an event 
so important as had been a mutillation of the 
sacred volume, nor yet without motives sufficient 
for recording it, if, indeed, it had taken place. At 
a very early period after their publication, and in 
accordance with special regulations which they en- 
forced, both the Old and New Testaments were ex- 
tensively and intimately understood among Jews 



THE CATECHETICAL INSTRUCTOR. 37 

and Christians respectively. Transcripts, para- 
phrases, harmonies and commentaries upon the 
one and the other were multiplied and received. 
In public and in private, they were taught and 
studied by all classes, from the greatest to the 
smallest, as the most sacred and divine com- 
munications to man. Tribes, parties, sects and 
communities arose and flourished under both the 
former and the latter dispensation, of whose per- 
sonal and denominational interests, the uncor- 
rupted Scriptures were esteemed the only impreg- 
nable defense. They were the guardian of the 
rights and privileges of magistrates and subjects, 
of priests and people ; and by a mutual jealousy 
every man watched his brother. Ephraim envied 
Judah, and Judah guarded Ephraim. The Chris- 
tian dared not add a line, and the Jew dared not 
expunge one. The orthodox stood ready to re- 
cord so nefarious an act in the heretic ; and the 
heretic was equally prepared to thrust it home up- 
on the orthodox. The multitude looked askance 
at the few ; and the few, in like manner, nar- 
rowly surveyed the conduct of the multitude. 
Where then was the possibility that any one man. 
or any body of men, should make the slightest al- 
teration in their sacred contents without detection ? 
Who dared to undertake it? History records no 
instance of such an attempt ! Prophets and apos- 



38 THE CATECHETICAL INSTRUCTOR. 

ties, the Son of God and the Christian Church, 
have, from time immemorial, inveighed against 
the universal defection of men. They point 
us to their multitudinous crimes of every grade 
and of every description. They tell us of the 
false glosses which some gave to the divine ora- 
cles ; and of the superior regard with which others 
entertained human traditions. But they nowhere 
mention the man who dared to insert a line, nor 
the man who dared to expunge a line, from the 
Scriptures of God. How shall we account for 
such universal silence respecting this blackest of 
crimes, if it ever existed? 

Third. If, on the one hand, we have no evi- 
dence that the Scriptures have been corrupted, the 
universal agreeinent of 7nanuscripts ^ on the other, 
shows that they have not been. The art of print- 
ing is of comparatively modern date. Previous 
to the fifteenth century, the multiplication of 
books depended alone upon the tardy and la- 
borious effort of the copyist and the transcriber. 
That under such circumstances, the copies of the 
Scriptures should have multiplied less rapidly, and 
been less accordant with each other than in our 
times, is what might naturally have been expected. 
Nevertheless, there was a zeal to disseminate the 
word of hfe manifested among those who feared 
God, that demands the admiration of the world. 



THE CATECHETICAL INSTRUCTOR. 39 

The sacred volume underwent various translations, 
and still more frequent transcriptions in different 
countries, into different languages and in dif- 
ferent ages. Of those manuscripts, not less than 
eleven hundred copies of the Old Testament, and 
nearly eight hundred of the New, have already 
been collected and carefully compared : and, what 
is passing astonishment, such is their uniform and 
striking agreement, that the most laborious colla- 
tions, embracing, in some instances, not less than 
one hundred and fifty thousand different readings, 
afford scarcely an opportunity to correct our re- 
ceived text in a solitary important passage. 
*'A11 the omissions (occasioned by carelessness, 
accident or otherwise) put together, could not 
countenance the omission of one essential doc- 
trine of the gospel, relating either to faith or 
morals; and all the additions, countenanced by the 
whole mass of manuscripts already collated, do 
not introduce a single point essential to faith or 
manners beyond what may be found in our ad- 
mitted Scriptures." *' This general conformity of 
the manuscripts of the Old and New Testaments, 
respectively, which are scattered through all the 
known world, and in so great a variety of lan- 
guages, is truly wonderful, and demonstrates the 
veneration in which the Scriptures have been 
uniformly held, and the extraordinary care which 



40 THE CATECHETICAL INSTRUCTOR. 

was taken in transcribing them ; and so far are 
the various readings contained in these manu- 
scripts from being hostile to the uncorrupted pres- 
ervation of the sacred oracles that they afford us 
additional and most convincing proof that they 
exist at present, in all essential points, precisely 
the same as when they left the hands of their 
authors," *' I have written unto thee excellent 
things in counsel and knowledge, that I might 
make thee know the certainty of the words of 
truth.'^ Prov. xxii. 20-23. 



LESSON IV. 

THE EXCELLENCY AND STUDY OF THE SACRED SCRIPTURES. 

Question. For what is it said the Scriptures 
are profitable f 

Answer, The Scriptures are profitable for doc- 
trine, for reproof, for correction, for instruction in 
righteousness. 2 Tim. iii. 16. 

Q. To what standard then^ should we refer 
all opinions and practices ? 

A. To the law and to the testimony ; if men 
speak not according to this word, it is because 
there is no light in them. Isaiah viii. 20; Jer. 
xxiii. 28. 

Q. Can one serve God acceptably in an unscrip- 
tural manner ? 



THE CATECHETICAL INSTRUCTOR. 41 

A, No. God says, "In vain do ye worship me, 
teaching for doctrines the commandments of men." 
Matt. XV. 9; Col. ii. 8; Tit. i. 13, 14. 

Q. How should we, therefore, receive the Word 
of God? 

A, We should give the more earnest heed to 
the things which we have heard, lest at any time 
we should let them slip. Heb. ii. t; Luke viii. 18. 

Q. For what were the Berceans particularly 
commended f 

A. These were more noble than those in Thes- 
salonica, in that they received the word with all 
readiness of mind, and searched the Scriptures 
daily, whether these things were so. Acts xvii. 
11; 2 Thess. ii. lo-ii; i Peter ii. i, 2. 

Q. What did Moses command the Jews with 
regard to the law ? 

A, Moses said, "These words, which I command 
thee this day, shall be in thine heart, and thou 
shalt teach them diligently unto thy children, and 
shalt talk of them when thou sittest in thine house, 
and when thou walkest by the way, and when 
thou Hest down and when thou risest up." Deut. 
vi. 6, 7; ib, xi. 18, 19, 

Q. What command did the apostle give to 
Ch ristia n ch u rch es f 

A, He said^ "Let the Word of Christ dwell in 
you richly, in all wisdom — teaching and admonish- 
ing one another." Col. iii. 16. 

Q. When we hear or read the Word of God, 
should there ?iot be in our heart a disposition to do 
what it says ? 

A, Yes. If any man wish to do His will, he 
shall know the doctrine. John vii. 17; Hos. vi. 3. 



42 THE CATECHETICAL INSTRUCTOR. 

Q. What is said of that man who shall do 
what God''s Word cojnmands f 

A, Whoso looketh into the perfect law of lib- 
erty and continueth therein, he being not a for- 
getful hearer, but a doer of the work, that man 
shall be blessed in his deed. James i. 25; Ps. 
xix. 11; Matt. vii. 24-27. 

REMARKS. 

First. The Scriptures are our only rule of faith 
and practice. The opinions of men, however 
expressed, in sermons, creeds, confessions, or 
commentaries, are worth nothing, to bind the 
conscience, except in so far as they strictly 
conform to, and are supported by the Word 
of God. The same is true of all our private 
thoughts, feelings and customs. It is not enough 
to say, " I think so,'' or " I feel like it," or '* It is 
customary," unless our thoughts, feelings and cus- 
toms have the sanction of the sacred oracles. 
*' To the law and to the testimony ; if men speak 
not according to this word, it is because there is 
no light in them." ** The prophet that hath a 
dream, let him tell a dream, and he that 
hath my Word, let him speak my Word faithfully. 
What is the chaff beside the wheat ?" saith the 
Lord. Isa. viii. 20; Jer. xxiii. 28. 

Second. Ignorance of the Scriptures is perhaps 
the greatest source of religious errors. It is not 
sufficient that men are learned in worldly wisdom. 



THE CATECHETICAL INSTRUCTOR. 43 

The kingdom of God is not the same, in its nature, 
principles and government, as the kingdoms of 
this world. The laws and purposes of the divine 
government must be studied in the Scriptures 
mainly. *'Ye do err, not knowing the Scriptures 
nor the power of God." '*0 Lord, Thou, through 
Thy commandments, hast made me wiser than 
mine enemies, for they are ever with me. I have 
more understanding than all my teachers, for 
Thy testimonies are my meditation. I understand 
more than the ancients ; because I keep Thy pre- 
cepts." Matt. xxii. 29; Psalms cxix. 98-100. 

Third. The best method of interpreting Scripture 
is by the Scriptures themselves. Study their scope 
and design, the characters to whom they are 
addressed, and the objects they contemplate, and 
then harmonize all their parts, so as to preserve a 
"unity" in the faith, and a just proportion in the 
faith. ^'Having gifts differing, whether prophecy, 
let us prophesy according to the proportion of the 
faith." *'If any man speak, let him speak as 
the oracles of God." "Which things also we 
speak, not in the words which man's wisdom 
teacheth, but which the Holy Ghost teacheth, 
comparing spiritual things with spiritual. Rom. 
xii. 6; I Pet. iv. 11'; i Cor. ii. 13. 

Fourth. There are portions of the sacred Scrip- 
tures which require a particularly high degree of 



44 THE CATECHETICAL INSTRUCTOR. 

religious cultivation and spirituality of mind right- 
ly to understand, *' Account that the long-suffering 
of God is salvation, even as our beloved brother 
Paul, according to the wisdom given unto him, 
haih written unto you, as also, in all his epistles, 
speaking in them of these things, in which some 
things are hard to be understood, which they that 
are unlearned and unstable wrest, as they do also 
the other Scriptures, to their own destruction." 
*'For when for a time ye ought to be teachers, 
ye have need that one teach you again, which be 
the first principles of the oracles of God ; and are 
become such as have need of milk and not of 
strong meat. For every one that useth milk is 
unskillful in the word of righteousness, for he is a 
babe. But strong meat belongeth to them that 
are of full age, even those who by reason of use 
have their senses exercised to discern both good 
and evil." ''For the natural man receivethnot the 
things of the Spirit of God ; for they are foolish- 
ness unto him, neither can he know them ; be- 
cause they are spiritually discerned. But the spir- 
itual judgeth all things." 2 Pet. iii. 15, 16; Heb. 
v. 12, 14; I Cor. ii. 14, 15; ib, iii. i, 2. 



THE CATECHETICAL INSTRUCTOR. 45 

LESSON V. 

GOD IS A SPIRIT. 

Question. What do the Scriptures teach us 
that God is? 

Answer, God is a Spirit; and they that worship 
Him, must worship Him in spirit and in truth. 
John iv. 24; Matt. xxii. 37; Acts xvii. 24-25; 
Rom. i. 9; Phil. iii. 3. 

Q. Hath a spirit flesh and bones ^ which we 
7nay see and handle as 7nen have ? 

A. No. A spirit hath not flesh and bones. 
Luke xxiv. 39. 

Q. Is not God in every place ? 

A, Yes, The eyes of the Lord are in every 
place, beholding the evil and the good. Prov. xv. 
3; Job. xxxiv. 21 ; Jer. xxxii. 19; Heb. iv. 13. 

Q. Does not God hear every word that men 
speak ? 

A, Yes; There is not a word in my tongue, but 
lo ! O Lord, Thou knowest it altogether. Psalms 
cxxxix. 4; Matt. xii. 36, 37. 

Q. Is there anything in fnan which God does 
not know ? 

A, No. He needeth not that any should testi- 
fy of man, for He knoweth what is in man. John 
ii. 25 ; Ps. cxxxix. 2; Jer. xvii. 10; i Cor. iii. 20. 

Q. Hath any man ever seen the shape of God? 

A. No. No man hath seen God's shape at 
any time. John i. i8; ib, v. 37 ; i Tim. vi. 16. 

Q. When God came down upon Mount Sinai 
and gave His law to the Jews, did they not see 
something that resembled Him ? 



46 THE CATECHETICAL INSTRUCTOR, 

A. No. The Lord spake unto them out of the 
midst of the fire: they heard the voice of the 
words, but they saw no similitude. Deut. iv. i a-i 5. 

Q. Js there really anythmg in heaven or in 
earth that can be likened or compared to God ? 

A, No. There is none like unto Thee, O Lord, 
neither are there any works like unto Thy works. 
Ps. Ixxxvi. 8; ib, Ixxxix. 6; Isaiah xl. 18; ib, 
xlvi. 9. 

Q. Since, then, God is in every place — hearing 
the words and knowing the thoughts of all men ; 
and since no man has ever seen God or anything 
like Him^ or that may be compared unto Him^ 
Must He not be an infinite Spirit ? 

A, Yes. God is an infinite Spirit. 

REMARKS. 
First. We should distinguish between the divine 
essence of Godhead^ and the symbols or appear- 
ances in which God, for special purposes^ and on 
special occasions^ manifested Himself to men. In 
Exodus xxxiii. 20, when Moses desired to behold 
the divine "glory," God said unto him, "thou canst 
not see my face ; for there shall no man see me 
and live :" and yet in Genesis xxxii. 30, it is said 
that Jacob "saw God face to face." The former 
expression alludes to the glory of the divine essence, 
which the corporeal senses of mortals are incapa- 
ble of apprehending ; the latter, to that human 
body which He was pleased to assume, for a spe- 
cial occasion, and for a special purpose. The 



THE CATECHETICAL INSTRUCTOR. 47 

truth is, this latter passage, carefully compared 
with other portions of the sacred volume, (Gen. 
xxviii. i6 ; ib, xlviii. i6; Ex. xxiii. 20; ib, xxxiii. 
14; Isa. Ixiii. 9 ; Hos. xii. 4; Mai. iii. i) will be 
seen to relate to the second person of the Trinity 
— who was, under the old dispensation, variously 
styled, "God," **an angel," "the angel of the 
presence," "the messenger of the covenant," etc., 
and not the Father, ox first person of the Godhead 
— of whom we ordinarily speak, when we say, that 
"God is a Spirit." 

Similar observations to those above, apply also 
to Isa. vi. 1-5 ; John xiv. 9, and every passage 
wherein men are said to have seen God. In such 
expressions, nothing more is meant, than that, by 
some symbol (not similitude), form, or other 
expression, the divine perfections are, or were 
exhibited. God is a Spirit, whose essence is 
invisible, and intangible, by mortal senses. 

Second. We shall hereafter remark, that 
angels are also spirits ; but a striking difference 
must be observed between angelic spirits and God, 
Angels are created spirits ; God is an uncreated 
Spirit. Angels are finite spirits ; God is an infi- 
nite Spirit. Angels are dependent spirits — depend- 
ent for their existence and happiness upon God, 
who Himself is an independent Spirit. 

Third. If God is an uncreated and infinite 



48 THE CATECHETICAL INSTRUCTOR. 

Spirit, He does not depend upon any creature for 
happiness or glory: neither can He be injured by 
any malice or wickedness they may practice. 
"God is not worshiped with men's hands, as 
though He needed any thing; seeing He giveth to 
all Hfe and breath and all things/' *'Can a man 
be profitable unto God, as he that is wise may be 
profitable unto himself?" *'Look unto the 
heavens, and see ; and behold the clouds, which 
are higher than thou. If thou sinnest, what doest 
thou against Him ? or if thy transgr essions be mul- 
tiplied, what doest thou unto Him? If thou be 
righteous, what givest thou Him ? or what re- 
ceiveth He of thine hand ? Thy wickedness may 
hurt a man, as thou art ; and thy righteousness 
may profit the son of man." '^O my soul, thou 
hast said unto the Lord, 'Thou art my Lord ; my 
goodness extendeth not to Thee, but to the saints 
that are in the earth ; and to the excellent in whom 
is all my delight." *'If thou be wise, thou shalt be 
wise for thyself; if thou scornest, thou alone shalt 
bear it." Acts xvii. 25; Job xxii. 2; ib, xxxv. 
5-8; Ps. xvi. 2, 3; Prov. ix. 12. 

Fourth. If God is an invisible and infinite 
Spirit, how vain and how wicked must be the 
attempt to make any image or resemblance to Himl 
Not even should we attempt to form an image, or 
shape, or appearance in our minds to compare it 



THE CATECHETICAL INSTRUCTOR. 49 

unto Him. "To whom shall ye liken that God 
whom no man hath seen ; or what likeness will ye 
compare unto Him ? " "Take ye, therefore, good 
heed unto yourselves, lest ye corrupt yourselves, 
and make you a graven image, the similitude of 
any figure ; the likeness of male or female ; the 
likeness of any beast that is on the earth ; the like- 
ness of any winged foul that flieth in the air, the 
likeness of any thing that creepeth on the ground, 
the likeness of any fish that is in the water beneath 
the earth: and lest, when thou lift up thine eyes 
unto heaven, and when thou seest the sun, and 
the moon, and the stars, even all the hosts of 
heaven, thou shouldst be driven to worship them, 
and serve them which the Lord thy God hath di- 
vided unto all nations under the whole heaven." 
Isa. xl. i8; Deut. iv. 15-19. 



LESSON VL 

THE UNITY OF GOD. 

Question. How many Gods are there? 

Answer, There is one God. Mark xii. 32 ; 
Deut. vi. 4; I Cor. viii. 4-6. 

Q. Is there 7iot also another besides that one ? 

A, No. The Lord, He is God : there is none 
else besides Him. Deut. iv. 35; Isa. xlv. 21; 
I Sam. ii. 2. 



50 THE CATECHETICAL INSTRUCTOR. 

Q. Is there not something that may be likened 
or compared unto God f 

A. No. There is none like unto the Lord our 
God. Ex. viii. lo ; i Chron. xvii. 20 ; Isa. xlvi. 5. 

Q. Is the same God in heaven which we wor- 
ship on earth ? 

A, Yes. The Lord, He is God in heaven 
above, and upon the earth beneath ; there is none 
else. Deut. iv. 39; Ps. cxxxv. 5-6; Dan. iv. 35. 

Q. If then there is but one true God, what are 
all the gods of the heathen ? 

A, All the gods of the nations are idols. Ps. 
cxxxv. 15; ib, cxv. 4-8. 

Q. What is an idol ? 

A. The idols of the heathen are silver and 
gold and other things, the work of men's hands 
set up to be worshiped. Ps. cxxxv. 15 ; Isa. xl. 
19, 20; ib.yXwi. 6; Jer. x. 2-5. 

Q. Does not God forbid the worship of idols f 

A, Yes. Ye shall make you no idols, nor 
graven image, neither rear you up a standing 
image, neither shall ye set up any image of stone 
in your land to bow down to it. Lev. xxvi. i ; 
Ex. XX. 4, 5 ; Acts xiv. 15 ; //^. xv. 20 ; 2 Cor. vi. 16. 

Q. What will be the consequence if we worship 
idols ? 

A, If thou do at all forget the Lord thy God, 
and walk after other gods, and serve them, and 
worship them, I testify against you, that ye shall 
surely perish. Deut. viii. 19; /^. xxvii. 15; Ps. 
xlvii. 7. 

Q. Whom, then, should men worship ? 

A, Thou shalt worship the Lord thy God, and 
Him only shalt thou serve. Matt. iv. 10; Deut. 
vi. 13; Isa. viii. 13, 14; i Thess. i. 9. 



THE CATECHETICAL INSTRUCTOR. 51 

REMARKS. 
First. In the present lesson, we refer, not to a 
unity of ihQ persons of the Godhead; but to the 
unity of the divine nature or essence. The 
« Hebrew word, Elohim, translated God, in our 
English Bibles, is confessedly plural in its form ; 
and is used indifferently in connection with verbs, 
adjectives and pronouns, either in the singular or 
plural number. Hence, it has been justly remark- 
ed, that the word, God, may denote either the 
plurality of the divine persons, or the unity of the 
divine essence of Godhead. It will be seen here- 
after, that the works of creation are ascribed 
equally to three divine persons, called in the ori- 
ginal of Ecclesiastes xii, i, '^Creators ;" but, 
in Genesis i. i, where it is said, "In the begin- 
ning God created the heavens and the earth," 
the plural noun Elohim, being used with a singu- 
lar verb {''bara'*'^ — created) points out, and not ob- 
scurely, that these three persons enter essentially 
into one God — by whom all things were made. 

Second. The unity of design and agency, in 
creation and providence, is additional evidencCy 
that there is hut one God, "So far as we are able 
to understand the works of creation and provi- 
dence, we discern a general simpHcity and har- 
mony, in the nature and operations of all things. 
Amid the immense complication that surrounds" 



52 THE CATECHETICAL INSTRUCTOR. 

US, we perceive one set of laws, in accordance 
with which all things proceed in their course. 
The same causes produce the same effects in 
every place, and in every age. The same vegeta- 
bles universally spring from the same seeds, ger- 
minate by the same means, assume the same form, 
sustain the same qualities, exist through the same 
duration, and come to the same end. Animals 
are born in one manner, exhibit the same life, 
powers and tendencies. Man has one origin, 
system of faculties, character and termination. 
All things in the world are in one regular manner, 
made subservient to his use and happiness: 
and are plainly fitted by one design and conduct- 
ed by one agency to this end. Thus, every thing 
so far as our knowledge extends, presents to our 
view, but a single design^ regularly executed by 
a single agency. This unity of design is proof 
that there is but one designer ; and the unity of 
this agency proves that there is but one great 
agent, namely, God." 

Third. The unity of the true God, excludes 
every other god — every other object of religious 
worship. The history of religion among all 
heathen nations, has ever been the history of 
*'gods many and lords many." The ancient Per- 
sians had twelve principal deities, besides a great 
number of inferior ones. The Greeks worshiped 



THE CATECHETICAL INSTRUCTOR. 63 

thirty thousand gods. The Egyptians had a 
hundred and fifty thousand ; and in the emphatic 
language of a celebrated historian, "the Roman 
Empire was a republic of gods." The Romans 
importing to their temples all the deities of the na- 
tions which they conquered, these became literally 
without number. These gods, however, were idols 
— the workmanship of men's hands. "They 
have mouths, but they speak not; eyes have they, 
but they see not; they have ears, but they hear 
not ; neither is there any breath in their mouths. 
They that make them are like unto them — 
foolish ; so is every one that trusteth in them." 
To us there is but one God, the Father, and we 
in Him : and one Lord Jesus Christ and we by 
Him." Ps. cxxxv. 15-18; i Cor. viii. 4-6. 

Fourth. If there is but one Gody there can 
he but one true religion. Divers religions are 
not less false than are divers gods. ''One Lord, 
one faith," is a doctrine as clearly taught by rea- 
son as by revelation. To suppose that every sort 
of religion is equally acceptable to God, is of the 
same species of absurdity as if we should say, 
that *'God can deny Himself." We should pre- 
serve the unity of the faith with as much zeal, as 
we do the unity of the Godhead. The two must 
be inseparable, for he that denies the one will soon 
deny the other. He that says, "God is not one 



64 THE CATECHETICAL INSTRUCTOR. 

and the same in every place," is an atheist ; and 
he that says, ^'Religion is not the same in all 
times and places," is an infidel. Both are false, 
and alike dangerous to the honor of God, and the 
eternal well-being of the soul. i Tim. i. 18-20; 2 
Tim. i. 13; 3 John 10, 11; Jude 3. 



LESSON VII. 

THE ETERNITY OF GOD. 

Question. Was there ever a period when God 
did not exist? 

A. No. Before the mountains were brought 
forth, or ever thou, Lord, hadst formed the earth 
and the world, even from everlasting to everlast- 
ing thou art God. Psalms xc. 2 ; ib, xciii. 2 ; 
Isa. Ixiii. 16. 

Q. Was there any being in existence before the 
Lord? 

A, No. Thus saith the Lord, I am the first, 
and I am the last ; and beside me there is no God. 
Isa. xliv. 6; ib, xliii. 10; Rev. i. 8; ib. xxii. 13. 

Q. Will God ever cease to exist? 

A, No. Thou, Lord, shalt endure forever, and 
thy remembrance to all generations. Ps. cii. 12, 
27; ib, cxxxv. 13; Lam. v. 19; Job xxxvi. 26. 

Q. Is not the Lord called an everlasting King? 

A, Yes. The Lord is the true God, He is the 
living God, and an everlasting King. Jer. x. 10; 
Ps. X. 16; ib. xlv. 6; i Tim. i. 17. 



THE CATECHETICAL INSTRUCTOR. 66 

Q. What is said of the duration of His king- 
dom ? 

A. His kingdom is an everlasting kingdom, 
and His dominion is from generation to genera- 
tion. Daniel iv. 3; Ps. cxlv. 13. 

Q. Does God depend upon any other being for 
His existence and life f 

A, No. The Father hath life in Himself. 
John V. 26. 

Q. Will God ever die and cease to be ? 

A, No. God saith, I lift my hand to Heaven, 
and say, I live forever. Deut. xxxii. 40. 

Q. What does God inhabit? 

A. The high and lofty One inhabiteth eternity. 
Isa. Ivii. .15. 

REMARKS. 
First. There are three kinds of existence : 
(i) That which had a beginning, and will have 
an end ; as the heavens and the earth, which were 
created only for a temporary use, and will pass 
away with a great noise : (2) That which had a 
beginnings but will have no end ; as angels and 
men, whose nature was formed for an eternal du- 
ration : (3) That ivhich had no beginnings and will 
have no end. Such is the divine existence. What- 
ever reason there is to prove, that God exists at 
all, will equally prove, that He has always existed 
— that He is uncaused and self-existent. If there 
ever had been a period when there was no God, 
then, there never could have been a God, unless 



56 THE CATECHETICAL INSTRUCTOR. 

that which did not itself exist, could create some- 
thing else. On the contrary, that which has al- 
ways existed, and does still exist independently of 
everything else, must exist forever. 

Second. Every idea of succession must be 
excluded from the eternity of God. Time is made 
up of a succession of moments; and however great' 
may be the number of its periods, they must have 
had a beginning, and will have an end. A 
large number of these periods constitute old age, 
and a small number youth. It were, however, 
exceedingly incorrect and irreverent to speak of 
God as once young and now old. The divine 
existence is properly an ete7'7ial ?iow, *'I am" (in 
the present tense) was the appellation by which 
He would be known thousands of years ago, and 
it will be equally appropriate millions of ages to 
come. Time, whether long or short, appertains 
only to creatures. The revolution of the seasons 
no more affects the duration of God, than does 
the turning of a ring approach its end. His mys- 
terious and incomprehensible existence, at one 
and the same moment, fills all the boundless and 
immeasurable depths of eternity, past, present 
and to come. So far is He removed from the ad- 
measurements of time, that "with Him, one day is 
as a thousand years, and a thousand years as one 
day." *The heavens shall perish, but He shall 



THE CATECHETICAL INSTRUCTOR. 67 

endure ; yea all of them shall wax old as doth a 
garment, and as a vesture shall He change them 
and they shall be changed. But He is the same 
and His years shall have no end. 2 Peter iii. 8 ; 
Ps. cii. 25, 26. 

Third. The eternity of God renders him an 
object supremely worthy of the hopes and fears of 
all intelligent creatures. Happiness and woe 
derive their principal importance from their dura- 
tion. For this reason we forego temporary good, 
that we may obtain that which is more lasting. 
For this reason also, we submit to momentary pain 
rather than to endure that which is more abiding. 
But whither shall the panting spirit fly to enjoy a 
good that knows no alloy but to the smiles of an 
everlasting God? Whither shall it seek a refuge 
from the storms and ills of mortal life but in the 
bosom of an eternal God? Or what evils can the 
soul endure to be compared with those which are 
poured out by the hand of that Being whose nature 
knows no change world without end? ^'Consider 
this, ye that forget God, lest He tear you in pieces 
and there be none to deliver." *'Be not afraid of 
them that kill the body, and after that have no 
more that they can do. But I will forewarn you 
whom ye shall fear. Fear Him, which after He 
hath killed the body, hath power to destroy both 
soul and body in hell ; yea I say unto you, fear 
Him." Ps. 1. 22; Luke xii. 4, 5 ; Matt. x. 28. 



58 THE CATECHETICAL INSTRUCTOR. 



LESSON VIII. 

THE OMNIPOTENCE OF GOD. 

Question. What can you say of the power of 
God? 

Answer. The Lord is wise in heart and mighty 
in strength. Job ix. 4, 19 ; ib, xxxvi. 5 ; Ps. Ixii. 
1 1 ; ib. xciii. i ; Gen. xvii. i ; Rev. xix. 6. 

Q. It was said in the first lesson, that God 
made the heavens and the earth: By what meaiis 
did He make all these things ? 

A, The Lord made the heavens and the earth 
by His great power and His stretched-out arm. 
Jer. xxxii. 17 ; ib. x. 12 ; ib» xxvii. 5 ; Ps. xcv. 5 ; 
Is. xl. 26; Rom. i. 20. 

Q. How are the earth and heavens and all 
things preserved and upheld? 

A. The Lord upholdeth all things by the word 
of His power. Heb. i. 3; Neh. ix. 6; Ps. xxxvi. 
6; Col. i. 16, 17. 

Q. Is there any creature in heaven or on earth, 
men or angels^ able to resist the great power of 
God? 

A, No. The Lord doeth according to His will 
in the army of heaven and among the inhabitants 
of the earth ; and none can stay His hand. Dan. 
iv. 35; Job ix. 12; ib, xi. 10; ib. xii. 14; ib, 
xxxiv. 29 ; Ps. cxxxv. 6. 

Q. Has God the power to subdue all His ene- 
mies under His feet ? 

A, Yes. The Lord is able to subdue all things 
unto Himself. Phil. iii. 21 ; i Sam. ii. 10; Job 



'the catechetical instructor. 59 

ix. 4 ; ib, xii. 21; Ps. xxxiii. 16; Is. xlv. 9 ; Matt. 
X. 28; Eph. i. 19-23; James iv. 12. 

Q. By what means are the hearts of men 
changed, so that from unbelievers they become be- 
lievers f 

A, Man's heart is in the hands of the Lord, as 
the rivers of water ; He turneth it whithersoever 
He will. Their faith stands, not in the wisdom of 
men, but in the power of God. Pro v. xxi. i ; 

1 Cor. ii. 5 ; Ps. ex. 3 ; Jer. xiii. 23 ; ib. xxxi. 18 ; 
Lam. V. 21 ; Acts xviii. 27 ; 1 Cor. iii. 5-7 ; 2 Cor. 
iv. 7 ; Eph. ii. 8-10 ; Phil. i. 29; ib, ii. 12, 13 ; 

2 Thes. i. II ; Heb. xii. 2. 

Q. Is not the Lord as able to preserve His peo- 
ple in faith unto the end of life, as He is to give 
them faith at the first f 

A, Yes. I know whom I have believed, and 
am persuaded that He is able to keep that which 
I have committed unto Him against that day. 2 
Tim. i. 12; Ps. cxxxviii. 8; Is. liv. 17; John x. 
28, 29; Rom. viii. 35-39; i Cor. x. 13; Phil. i. 
6 ; I Pet. i. v ; Jude 24. 

Q. // is an evidence of our weakness that, when 
we carry a heavy burden for a long time, we be- 
come very tired: Does God, in like manner, be- 
come weary with upholding all things and pre- 
serving and p?'otecting His people ? 

A, No. The everlasting God, the Lord, the 
Creator of the ends of the earth, fainteth not, 
neither is weary. Is. xl. 28 ; Ps. cxxi. 3-8. 

Q. If then, God made and upholds all things 
without becoming weary, and if there is no power 
in heaven or earth that can resist His hand, if He 
changes the hearts of His people, and is able to 



60 THE CATECHETICAL INSTRUCTOR. 

subdue the wrath of His enemies. Is there anything 
which He can not do f 

A, No. I know, O Lord, that Thou canst do 
everything, and that no thought can be withholden 
from Thee. Job xlii. 2; Gen. xviii. 14; Matt, 
xix. 26; Luke i. 37 ; ib, xviii. 27 ; Rom. iv. 21 ; 
Eph. iii. 20. 

REMARKS. 
First. The divine power is of three kinds, which 
for the sake of distinctness we denominate moral, 
governmental and operative. (i) // is moral. 
By this is meant that He possesses ability to will, 
to choose, to love, to hate, to prefer one object 
above another. (2) // is governmental. This 
consists in the rights and privileges which, in the 
constitution of the universe, He has reserved to 
Himself in the adminstration of its affairs — 
the legal and governmental limitations of His own 
Sovereign conduct. (3) // is operative. By this 
is intended an absolute ability of all sorts, neces- 
sary to the accomplishment of any thing and every 
thing that His will and the best interests of His 
glory may demand — any thing and every thing 
that is not essentially contradictory in its nature. 
To deny either of these faculties to the divine 
Being were to degrade Him below the level of 
men, and to deny Him their infinitude were to 
deny Him the perfection of divinity. He possesses 
all forms of power that are inherent to intelligent 



THE CATECHETICAL INSTRUCTOR. 61 

existences, and possesses them in a measure pecu- 
liar to God only. 

Second. The divine power is supreme ; that is to 
say, it is underived, independent and uncontrolled. 
Men and angels are under the authority of another, 
viz., God : and receive all their capacity '*to will 
and to do," both in natural and divine things, from 
Him. Not thus, however, is it with Deity. There 
is no will back of His to prompt Him, no author- 
ity above His to control Him, no power in the 
face of His to resist Him. If we inquire for the 
authority under whtch He acts, it will be found 
only in Himself. If we ask for the origin of His 
will, it is found in Himself alone. If we look for 
the source of His almighty energy, we shall find it 
only in Himself. He is the fountain-head, be- 
yond which there is nothing, and aside from which 
there is nothing. 

Third. The divine power is competent to all 
things which do not imply a contradiction. When 
it is said, "It is impossible for God to lie," or 
"God can not deny Himself,'' or "God can not 
look upoa sin;" let us not understand any defi- 
ciency in the divine capacity or authority to per- 
form these several acts; but that God will do 
only the contrary. The difficulty in such cases, 
lies not in the insufficiency of God, but in the 
nature of the subjects. They imply a palpable 



62 THE CATECHETICAL INSTRUCTOR. 

contradiction, the same as if one were to say, a 
thing is, and is not, at the same moment. The 
divine authority, will and energy are as absolute, 
manifest and perfect in not doing such things as 
they could possibly be in performing them. The 
only difference is that they are wholly turned to 
an opposite direction. Such phrases import noth- 
ing more than that God will not lie, will not deny 
Himself, will not approve sin — that the inclinations 
of His will are all turned with infinite intensity to 
a different conduct. 



LESSON IX. 

THE OMNIPRESENCE OF GOD. 

Question. Is the presence of God confined to 
any one place in the universe? 

Answer. No. God, that made the world and 
all things therein, seeing He is Lord of heaven 
and earth, dwelleth not in temples made with 
hands. Acts xvii. 24 ; ib. vii. 48-50 ; 2 Chron. 
vi. 18. 

Q. Where then is God? 

A. God is in every place. If I ascend up into 
heaven. He is there; if I make my bed in hell, 
behold ! He is there. Ps. cxxxix. 8 ; Isa. Ixvi. 1 ; 
Amos ix. 2; Jer. xxiii. 23, 24; Matt, xviii. 20; 
Heb. iv. 13. 



THE CATECHETICAL INSTRUCTOR. 63 

Q. Does not God behold the ways of all men ? 

A, Yes. The ways of man are before the eyes 
of the Lord, and He pondereth all his goings. 
Prov. V. 21 ; 2 Chron. xvi. 9; Job xxxi. 4; ib, 
xxxiv. 21; Jer. xxxii. 19. 

Q. Doth not God see and approve those that 
worship Him in every place? 

A, Yes. The eyes of the Lord are upon the 
righteous, and His ears are open unto their cry. 
Ps. xxxiv. 15 ; Matt. vi. 6; ib. xviii. 19, 20 ; i Pet. 
iii. 12. 

Q. Is there any place where the wicked may 
hide themselves from God? 

A. No. There is no darkness nor shadow of 
death, where the workers of iniquity may hide 
themselves from the Lord. Job. xxxiv. 22; Ps. 
cxxxix, 9-12; Jer. xxiii. 24; Amos ix. 2-4. 

Q. Is not the life and happiness of all things 
dependent upon the presence and power of God? 

A, Yes. For in Him we live and move and 
have our being. Acts xvii. 28 ; Ps. xxxi. 15 ; ib. 
xxxvii. 23, 24; Col i. 17 ; Heb. i. 3. 

Q. Who feeds all the beasts of the field, the 
birds of the air and the fishes of the sea ? 

A, The eyes of all wait upon the Lord, and He 
giveth them their meat in due season. He open- 
eth His hand and satisfieth the desire of every 
living thing. Ps. cxlv. 15, 16; ib, civ. 25-28; 
ib, cxlvii. 9; Matt. vi. 26. 

Q. Who makes all the grass to grow upon a 
thousand hills, paints all the beautiful flowers of 
the valleys, and spreads all the trees of the for- 
ests, so necessary to the comfort and happiness of 
man and beast? 



64 THE CATECHETICAL INSTRUCTOR. 

A, God causeth the grass to grow for cattle, 
and herb for the service of man. Ps. civ. 14 ; ib. 
cxlvii. 8, 9 ; Deut. xi. 1 5 ; Matt. vi. 30. 

Q. If then, God sees the way of all men, and 
if He feeds every living thing with His own 
hand, and if He makes every tree and flower and 
grass to grow in its place, Must He not be every- 
where at the same time ? 

A, Yes. Thus saith the Lord, I fill heaven 
and earth. Jer. xxiii. 24 ; Isa. Ivii. 15. 

REMARKS. 
The phrase, "the presence of the Lord," is taken 
both in a literal and figurative sense. When, for 
example, it is said, *'The presence of the Lord is 
in every place," it must be understood literally, to 
import that there is no place where God is not. 
But when it is said that *'Cain went out from the 
presence of the Lord, and dwelt in the land of 
Nod;" (Gen. iv. 16) or that "The wicked shall 
be punished with everlasting destruction from the 
presence of the Lord;" (2 Thes. i. 9) it is clearly 
used in a figurative manner, to signify "from the 
enjoyment of God." The divine presence was 
not less absolutely in the land of Nod than in the 
garden of Eden ; and it will be as manifest in hell 
as in heaven. In the latter, the milder exhibitions 
of His grace will enkindle the joys of the redeem- 
ed ; while in the former, the severity of His justice 
will inflict the eternal torments of the damned. 
Hence — 



THE CATECHETICAL INSTRUCTOR. 65 

First. The divine presence may be manifested 
in different places at the same time ; or in the 
same place at different times ; or in the same place 
and time for different purposes. 

(i) In different places at the same time for dif- 
ferent purposes: as in heaven to bless or in hell 
to punish; in the world to deliver the godly out of 
temptation or to ensnare the wicked in their own 
net; to clothe the lilies of the field or to feed the 
young ravens when they cry. 

(2) In the same place at different times, for dif 
ferent purposes. Where it once promoted and 
prospered individuals, families and nations, there 
it may afterwards cast down and destroy nations, 
families and individuals. The heathen, for gener- 
ations, suffered to perish in their blindness, are 
now beholding the light of the Gospel: and **they 
who, being often reproved, harden their neck, 
shall suddenly be destroyed, and that without 
remedy." 

(3) In the same place and time^ for differ- 
ent purposes. The same rays of the sun dis- 
cover the beauties and deformities of nature — 
harden the clay and soften the wax. Thus, the 
same afflictions of Providence wean us from the 
world, promote our holiness, and better fit us for 
heaven and happiness. God takes away our child. 
The act at once reproves our inordinate fondness 



66 THE CATECHETICAL INSTRUCTOR. 

for the creature above the Creator, and removes 
the tender object to a more genial clime. 

Second. Be admonished^ therefore^ neither to 
repine at the divine providence; nor yet attribute 
such events to chance^ as are not distinctly under- 
stood. Accident and chance are nothing. Nor 
can the simple laws of nature — as some are wont 
to call the providence of God — effect any thing, 
good or evil, of themselves, any more than can the 
laws of the land reward virtue or punish vice 
without the hand of the magistrate. Things may 
fall out strangely in the world, and sometimes do ; 
but how much better it were to believe that it is 
all in the hand of an infinitely wise, holy, and 
benevolent God, whose omnipresence will conduct 
them to the wisest and best of ends, than to 
ascribe them to the freaks of a blind and senseless 
chance, or to the stern decrees of a cold and heart- 
less law ! God, the omnipresent God, is the sole 
pervading agent of the universe — the great moving 
cause of all the wheels and springs of existence ; 
and no event, however great or small, can take 
place without Him. He numbers every hair of 
our head, watches every sparrow that falls to the 
ground, and will make all things work together for 
good to them that love Him. Rom. viii. 28. 



THE CATECHETICAL INSTRUCTOR. 67 

LESSON X. 

THE OMNISCIENCE OF GOD. 

Question. It was said in the last lesson that 
God is everywhere present at the same time: Is He 
not then a being of perfect knowledge? 

A, Yes. The Lord is a God of knowledge — 
He is perfect in knowledge, i Sam. ii. 3 ; Job 
xxxvi. 4., ib» xxxvii. 16; Ps. cxlvii. 5; Isa. xl. 
28; Rom. xi. 32. 

Q. Was the knowledge of God obtained from 
any other being f 

A. No. None hath directed the Spirit of the 
Lord, or, being His counseller, hath taught Him. 
Isa. xl. 13, 14; Job xxi. 22; Ps. Ixiv. 9, 10; 
Rom. xi. 34; I Cor. ii. 16. 

Q. Does God^s knowledge extend to all things? 

A, Yes. Known unto the Lord are all His 
works from the beginning of the world. Acts 
XV. 18; Job xxvii. 24; Heb. iv. 13; i John 
iii. 20. 

Q. Does God know when and where every man 
will be born, how long he will live, and when 
and how he will die ? 

A, Yes. God hath made of one blood all 
nations of men to dwell on the face of the earth, 
and hath determined the times before appointed, 
and the bounds of their habitations. Acts xvii. 
26; Job vii. I ; ib, xiv. 15, 16; Ps. xxxix. 4; ib, 
cxix. 84. 

Q. Men have a great deal of knowledge : Did 
not God give it to them ? 



68 THE CATECHETICAL INSTRUCTOR. 

A. Yes. God teacheth us more than the beasts 
of the earth, and maketh us wiser than the fowls 
of heaven. Job xxxv. 1 1 ; ii. xxxii. 8 ; Ex. xxxi. 
25 ; I Kings iv. 29 ; i6. vii. 14 ; Prov. ii. 6 ; Dan. 
i. 17; Jas. i. 5. 

Q. T/iere is a great deal of pride and hypocrisy , 
wickedness and blasphemy in the world: Are all 
these things known unto God? 

A, Yes. The Lord saith I know their mani- 
fold transgressions, and their mighty wickedness. 
Amos V. 12; Gen. vi. 5; Ps. xiv. 2, 3; ib, 
cxxxvii. 6; Rev. ii. 9. 

Q. Does God also know the toils and wants, 
the afflictions and wrongs which His people 
suffer? 

A, Yes. Thus saith the Lord, I know thy 
works and tribulation and poverty. Rev.ii. 9; 
Gen. xxxi. 42; Ex. iii. 7; 2 Sam. xvi. 12; Matt, 
vi. 8 ; Acts vii. 34. 

Q. Does not God know all the thoughts, pur- 
poses and intentions of men^s hearts^ even before 
they are acted out ? 

A. Yes. The Lord searcheth all hearts, and 
understandeth all the imagination of the thoughts. 
I Chron. xxviii. 9; Gen. xviii. 19; Deut. xxxi. 
21 ; 2 Kings xix. 27 ; Ps. i. vi; ib, cxxxix. 2, 3; 
Isa. xlviii. 8 ; Ezek. xi. 5 ; Nahum i. 7 ; i Cor. 
viii. 3. 

Q. // was said above that God knew all His 
works from the beginn ing of the world : Has He 
not actually foretold many of the most important 
events that occur in the world ? 

A, Yes. God saith, I am the Lord, and there 
is none like me, declaring the end from the be- 



THE CATECHETICAL INSTRUCTOR. 69 

ginning. Isa. xlvi. 9, 10; Acts ii. 23; Gal. iii. 
8 ; I Pet. i. 2. 

Q. Is not the plan of redemption by Jesus 
Christ a most striking display of the wisdom and 
knowledge of God f 

A. Yes. In Christ are hid all the treasures of 
wisdom and knowledge ; and by him God hath 
abounded toward us in all wisdom and prudence. 
Col. ii. 3 ; Eph. i. 8 ; ib, iii. 8-1 1 ; i Cor. i. 23, 
24; ib. ii. 6-1 o. 

REMARKS. 

First. The divine knowledge is real and absO' 
lute. Whatever God knows to have existed in 
times past, or to exist at present, or certain to ex- 
ist in future, He knows in such a sense and in such 
a manner as to preclude every possibility of doubt. 
No possible supposition can be raised to render 
questionable the reality of those occurrences 
which He knows have already taken place, and 
the precise same manner in which He saw 
them come to pass ; nor can any possible contin- 
gency or accident arise, to frustrate the occur- 
rence of those events which He foresees will take 
place hereafter. To say that God foreknows an 
event will occur, and yet, that some accident may 
prevent its occurrence, were a palpable contradic- 
tion in terms. There is, therefore, either no fore- 
knowledge with God — and all those Scriptures 
are false which directly and indirectly assert it — or 



70 IHE CATECHETICAL INSTRUCTOR. 

else the events of existence are absolutely certain 
to occur as they were foreseen. 

Secondly. The divine knowledge extends both to 
positive and to negative existences : that is, both 
to those things which have existed and may exist ; 
and to those which do not, and can not possibly, 
exist. That it embraces all things that do or may 
exist is beyond a question ; nor is it less certain 
that God knows what does not, and can not, exist. 
When, for example, God says, in Isa. xliv. 8, 
*'there is no other God besides me ; / know not 
any other^"^ we are not to imagine that He was 
ignorant as to whether there was or was not an- 
other; but, that He knew assuredly there was 
not another. In like manner, when we say 
"God cannot know that a lie is the truth," or 
that "things equal in themselves are not unequal to 
each other," we would not imply any ignorance 
in the divine mind on such subjects, but that He 
does in the most absolute and perfect sense know 
that "a lie is not the truth," and that "things un- 
equal to each other are not equal in themselves." 
His knowledge is as real and as perfect, with 
regard to negative things, as with regard to those 
things that do or may exist. He knows with as 
much infallibility what does not, and can not, exist 
as He does what has occurred, or may come to 
pass. To say, therefore, that "there are some 



THE CATECHETICAL INSTRUCTOR. 71 

things which God does know, and some things 
which He does not know," were false, and tends 
greatly to degrade the divine character. 

Thirdly. The divine knowledge is in a strict 
sense universal and particular. Every possible 
existence in the universe, with all the ends which 
it is to answer, and the means by which it is to be 
brought about and made to accomplish its purpose, 
is at once before His all-pervading eye. If a blade 
of grass is to grow, or a young raven to be fed; 
if an empire is to rise, or a sparrow fall ; if an 
Adam is to sin, or a Savior bleed ; if a world is to 
be created, or a world to be judged ; all the pur- 
poses for which the event is to take place, and the 
means necessary to effect them, with the ten thous- 
and times ten thousand influences which shall 
be directly or indirectly exerted by those means, 
as they move on to fulfill their ultimate design, 
are, at one and the same moment, under the cog- 
nizance of His omniscient and searching observa- 
tion. The how He will deliver the godly out of 
temptation, and the how He will reserve the un- 
just unto the day of judgment to be punished, are 
as much a part of His knowledge as that He will 
at all dehver the one and reserve the other. 
Hence the same infallible certainty attends every 
occurrence, great or small, immediate or remote, 
now or in future. God will no more be surprised 



72 THE CATECHETICAL INSTRUCTOR. 

by the happening of an unforeseen event millions 
of ages to come, than He will be, with the actual 
occurrence of His primary design, in the creation 
and preservation of the world. 

Fourthly. The divine knowledge of the certainty 
of future events is based upon the divine purpose, 
God purposed the events of existence, and, there- 
fore, knows they will take place. If this be not 
true, then those events come to pass either 
by accident or by simple permission. That 
they do not take place by accident is apparent 
from two considerations, (i) Many of them 
(a sufficient number to embrace all the rest, as 
means) are foretold, which is opposed to the idea 
of accident. (2) Accident, in fact, is nothing, 
and can accomplish nothing. It is neither cause 
nor effect. Nor yet do the events of this world 
take place by bare permission ; because, per- 
mission is not so nmch a real cause of anything, 
as it is the absence, or negation, of all cause. 
Furthermore, if God simply permitted the events of 
existence to occur, then, either He saw that their 
occurrence would be for the best (all things con- 
sidered) or He did not. If He did not, then He 
has permitted events to take place in His king- 
dom which He knew would not be for the best, 
which were absurd to suppose. If He did, then 
it is certain that the existence of such events 



THE CATECHETICAL INSTRUCTOR. 73 

form a part of the highest good to the universe; 
and it were absurd to suppose that He did not 
purpose them. And, surely, it must be a source 
of infinite delight to every pious heart to reflect 
that all the occurrences of this life, however in- 
scrutable, are in precise accord with the well- 
digested plans of the divine counsel, and a part of 
the divine purpose. How delightful to know 
that the number of our months, and all our times 
and springs, are laid with infallible wisdom and 
goodness in the folds of that divine providence 
which is to secure the highest good to an intelli- 
gent creation, and the most permanent glory 
to their Creator ! How soul-transporting to feel 
that all our ways are directed by His hand, beheld 
by His eye, and crowned with His smiles ! "The 
eyes of the Lord run to and fro through the whole 
earth, to show Himself strong in behalf of those 
whose heart is perfect towards Him." 2 Chron. 
xvi. 9. 



74 THE CATECHETICAL INSTRUCTOR. 

LESSON XL 

THE IMMUTABILITY OF GOD. 

Question. Is God the same to-day that He 
has always been ? 

Answer. Yes. God saith, I am the Lord; I 
change not. Mai. iii. 6; Ps. x. 2; ib, xxv. 27; 
Lam. iii. 22. 

Q. Will God ever change ? 

A, No. Every good gift, and every perfect 
gift is from above, and cometh down from the 
Father of lights, with whom there is no variable- 
ness, neither shadow of turning. James i. 17. 

Q. Me7i sometimes make up their mind^ with 
regard to certaiii objects^ but afte7'wards other rea- 
sons occur to alter their opinions and purposes : 
Can anything new be prese?ited to the divi?ie mind, 
which^ in like man7ter^ shall cause him to change 
his deter7ninatio7is ? 

A, No. The Lord is of one mind, and who 
can turn Him? and what His soul desireth, even 
that He doeth. Job. xxiii. 13; Ps. xxxiii. 11; 
Prov. xix. 21; Isa. xlvi. 10; Heb. vi. 17; Acts 

V. 39- 

Q. Men someti77ies form contracts and enter into 
agreements which they will not fulfill : Will God 
ever alter His mind a7id fail to fulfill the covenant 
of grace with His people ? 

A. No. God hath made with me an everlast- 
ing covenant, ordered in all things and sure. 2 
Sam. xxv. 5; Ps. Ixxxix. 29-35; I^^- ^^- 3> J^^- 
xxxii. 40; Heb. viii. 12; ib. x. 16, 17. 



THE CATECHETICAL INSTRUCTOR. 75 

Q. In the covenant of grace, God has promised 
a great many excellent things to His saints : Will 
He ever change His mind, and withhold those 
blessings ? 

A. No. Let us hold fast the profession of our 
faith without wavering, for He is faithful that 
promised, who also will do it. Heb. x. 23; i 
Thes. V. 24 ; Deut. vii. 9 ; Josh. xxi. 45 ; Rom. 
iv. 16, 20, 21; I Cor. X. 13; 2 Cor. i. 20 ; 2 
Thess. iii. 3 ; i John i. 9. 

Q. Sometimes men become sorry for having con- 
f erred certain favors because they fiiid out they 
were bestowed upon unworthy objects : Does God 
ever repent of what He has done, in such a sense 
as to imply a cha7ige in His mind? 

A. No. The gifts and callings of God are 
without repentance. Rom. xi. 29 ; Num. xxiii. 19; 

1 Sam. XV. 29; Ezek. xxiv. 14. 

Q. God hath denounced a great many heavy 
judgments against those who continue in sin : Will 
He ever change His purpose and ?iot faithfully 
execute them ? 

A, No. Though hand join in hand the wicked 
shall not go unpunished. Pro. xi. 21; Josh, xxiii. 
14; 2 Chron. xxxvi. 16; Job. xi. 20; Ps. xxxvii. 
13 ; Prov. xxix. i ; Lam. ii. 17 ; Luke xviii. 17 ; 

2 Thes. i. 6-9 ; Heb. x. 37 ; Jude 14. 15. 

Q. Some years ago we heard a great deal about 
a dark spot which had been discovered on the face 
of the sun : Has any man ever discovered a dark 
spot of sin in the divine character f 

A, No. God is light, and in Him is no dark- 
ness at all. I John i. 5 ; Ex. xv. 1 1 ; Job xxxiv. 
10; Ps. xcii. 15. 



76 THE CATECHETICAL INSTRUCTOR. 

REMARKS. 

The immutability of God refers to His nature, 
His purpose, and His holy character. 

First. If we would form correct opinions of the 
divine immutability^ we should distinguish between 
His nature and His works. The works of God 
are but creatures — all the circumstances and con- 
ditions of whose existence are wholly dependent 
upon the power and will of another. That they 
should therefore be liable to continual mutation 
is what might naturally be expected. Designed 
originally for specific ends, and brought into exist- 
ence for those ends, they pass on, through con- 
tinual changes, to the ultimate accomplishment of 
their primary objects. No such changes, however, 
are possible to the divine nature. That God is 
inherently and necessarily *'the same yesterday, to- 
day and forever," results inevitably from the ad- 
mission of His independence and self-existence. 
We might as easily imagine that "the whole is not 
equal to all its parts;" or that "two and two are 
not equal to four," as that a being whose very ex- 
istence, and all of whose attributes, are perfectly 
independent of every outside possible influence, 
should not be unchangeable in the smallest de- 
gree. Every thing that can be supposed capable 
of producing any change in His nature, is excluded 
by the proposition itself. To deny the immutabil- 



THE CATECHETICAL INSTRUCTOR 77 

ity of the divine nature is, therefore, the same as 
to deny the independence and self-existence of 
God — the same as to say He is not God. 

Secondly. We must distinguish between the 
divine purpose and the divine providence. The 
providence of God is that control and superin- 
tendence which He exercises over all things, 
conducting them with infallible certainty to the 
great ends for which they were created and are 
still preserved. In itself, it is exceedingly various 
and changeable, and often so towards the same 
individuals. Let us not, however, imagine that 
God changes His purpose with every change ap- 
parent in His providence. The different modes of 
the divine dealings with men do no more imply 
that He has changed His purpose with regard to 
them, than do the revolution of the seasons, the 
eclipses of the sun and moon, or the desolations 
of storms and tempests sweeping over the world 
imply that the fundamental laws of the material 
universe are changed with each of these events. 
When it is said, '*It repented the Lord that He 
had made man upon the earth," or "The Lord re- 
pented that He had made Saul king over Israel ;'' 
or that "God repented of the evil, that He said 
He would do unto the Ninevites, and did it not;" 
we are not to understand, that something new 
had occurred to the divine mind in connection 



78 THE CATECHETICAL INSTRUCTOR. 

with these several events, and which caused Him 
really to regret what He had done, or in any wise 
to change His original purpose with regard to 
them, but simply that His providences had been, 
or were about to be, remarkably changed towards 
them. Such phrases, it is beyond dispute, are to 
be taken only in a figurative sense. They are 
used after the manner of men, and in condescen- 
sion to mortal weakness. In strict propriety, 
''God is not man, that He should lie ; nor the son 
of man, that He should repent." (Num. xxiii. 19; 
I Sam. XV. 29.) However various and changeable 
may be the divine providences. His purposes — 
embracing all these as means to an end — remain 
forever the same and unalterable. "He is of one 
mind, and who can turn Him ? and what His soul 
desireth, even that He doeth." 

Thirdly. We must distinguish between the im- 
mutability of the divine character and holiness and 
the moral conduct of men, who, if you please, are 
often instruments by which God effects His pur- 
pose in the world. One of the greatest embar- 
rassments in many minds is that which always 
attends the attempt so to harmonize the agency of 
men with the divine superintendence, as that the 
vices of the former shall not detract from the 
holiness of the latter. If, however, there is any 
real and necessary connection between the crimes 



THE CATECHETICAL INSTRUCTOR. 79 

of men and the holiness of God, we confess that 
we have been utterly unable to discover it; nor 
can it be inferred from any just and correct 
notions of the divine agency in the government 
of the universe. It is beyond contradiction that 
the superintendence of God is as direct and uni- 
versal over the brute and animal creation as it is 
over men or angels, and, therefore, we may as 
readily imagine that the divine nature is affected 
by all the qualities of the brute creation, that all 
the qualities of a toad, the venom of a serpent, 
or the fierceness of a hyena, enter essentially 
into the divine character, as that His holiness 
should be affected by the sins of men or angels. 
Furthermore, it will not be denied that God does 
work in every Christian "/^ will and to do*'* to 
*'work out his salvation with fear and trembling;" 
and does at the same time, so work in him, as 
not in the least degree to destroy His own volun- 
tariness (and, therefore, praiseworthiness) in thus 
working out His salvation. In like manner, we 
see not why He may not so work in the hearts of 
wicked men to will and to do wickedly as not in 
the least sense to destroy their own voluntary 
agency in willing and doing wickedly ; and being 
blame-worthy to the fullest extent, in such con- 
duct. Hence, when it is said that **God put into 
their hearts to fulfill His will, and to agree and 



80 THE CATECHETICAL INSTRUCTOR. 

give their power to the beast," (Rev. xvii. 17) or 
that "He put into their hearts to hate His people," 
(Ps. cv. 25) we are not to understand that // 
was so done as that the divine holiness was 
affected by such wicked conduct. The reason is 
the actions of men, whether good or bad, are 
strictly their own, and that without any regard to 
the motives, causes or influences by which they 
were occasioned. Their qualities in no sense 
attach to the divine character to render Him more 
or less holy. The immutability of the divine holi- 
ness results inevitably from the admission of His 
infinite perfection. If He is not perfect, then He 
is not God. If He is, then nothing can be added 
to or taken from that perfection. To deny the 
immutability of the divine holiness, therefore, were 
the same as to deny His perfection — the same as 
to say He is not God. 



i LESSON XII. 

THE VERACITY OF GOD. 

Question. // was said in the last lesson^ that 
God is unchangeable : Is He not also a God of 
truth ? 

Answer. Yes. The Lord is a God of truth, 
and without iniquity; just and right is He. Deut, 
xxxii. 4. Psa. xxxi. 5; ib, cxlvi. 6; Jer. x. 10. 



THE CATECHETICAL INSTRUCTOP. 81 

Q. Will God ever lief 

A, No. God is not man that He should Ke, 
nor the son of man that He should repent ; He 
hath said and He will do it ; He hath spoken and 
He will make it good. Num. xxiii. 19; i Sam. 
XV. 29; Titus 1. 2; Heb. vi. 17, 18. 

Q. Men sometimes convey false impressions by 
mingling some things in their statements which 
are not true : Does God ever say anything that is 
not true ? 

A, No. The Word of the Lord is true from 
the beginning. Psa. cxix. 160; i Kings xvii. 24; 
Neh. ix. 13; Ps. xix. 1-9; ib, iii. 7; John xvii. 17. 

Q. If one intentionally excites an expectation in 
the mind of another which he does not strive to 
fulfill^ he is guilty of falsehood: Will God ever dis- 
appoint an expectation which a right understand- 
ing of His Word creates ? 

A. No. The Lord will fulfill the desire of them 
that fear Him ; He also will hear their cry and 
will save them. Ps. cxlv. 19; i Kings viii. 15; 
Ps. ix. 18; Prov. X. 28; ib, xi. 7; ib, xxiii. 18; Isa. 
xxvi. 3-8; Lam. iii. 26; Luke xvi. 25; Rom. 
viii. 19-21; Phil. i. 19, 20. 

Q. How then should we receive the testimony 
which God gives of men and things ? 

A, If we receive the witness of men, the wit- 
ness of God is greater, i John v. 9; Jer. xlii. 5; 
John V. 36, 37. 

Q. Does not the truth of God lay a firm foun- 
dation for the confidence of His creatures ? 

A. Yes. I believe God, that it shall be even 
as it was told me. Acts xxvii, 25; Ps. cxxv. i; 
ib. xlii. 11; Rom. iv. 20, 21, 



82 THE CATECHETICAL INSTRUCTOR. 

REMARKS. 

Be certain that you rightly understand the Word 
of God, for His veracity does not require Him to 
fulfill a false expectation. 

First. Do not confound individuals with na- 
tions and communities in the application of His 
promises. In Acts vii. 5, it is said that *' God 
gave to Abraham no inheritance in the land of 
Canaan; no, not so much as to set his foot on ; 
yet He promised that He would give it to him 
and to his seed after him for a possession." The 
apparent contradiction between the facts and the 
promise of God in this instance will immediately 
vanish if we remember that the promise was 
national and not intended to include every indi- 
vidual member of the family, of Abraham. In 
this sense it was received by Abraham, Isaac and 
Jacob (Heb. xi. 13), and in this sense it was lit- 
erally fulfilled. 

Secondly. Do not confound temporal with spir- 
itual things in the interpretation of God'^s prom- 
ises. The promises relating to the spiritual king- 
dom of Messiah the Jews misunderstood to refer 
to the reign of a temporal prince who should sub- 
due the nations with the power of the sword. 
Hence they were not prepared for the objects of 
His advent, and instead of submitting to His 
spiritual dominion they filled up the measure of 



THE CATECHETICAL INSTRUCTOR. 83 

their iniquity in His crucifixion. In like manner, 
should any infer from such promises as these, 
*'Fear not little flock, it is your Father's good 
pleasure to give you tfie kingdom,'' or *'the meek 
shall inherit the earth," that God hath purposed 
to bestow upon His people a temporal possession 
of the world, it would imply no want of veracity in 
the Deity if they should never reaUze their expec- 
tation. God will fulfill spiritual promises only in 
spiritual blessings. 

Thirdly. Do not confound appearances with 
realities in the fulfillment of the divine promises. 
In Ps. xci. lo, it is said of God's people, "No 
evil shall befall thee; neither shall any plague 
come nigh thy dwelling," and in Ps. Ixxxiv. ii, 
"The Lord will withhold no good thing from 
them that walk uprightly." But we are not to 
infer from such expressions that nothing painful or 
unpleasant shall befall those who fear God. 
All things that are agreeable are not profitable, 
nor are all things to be viewed as evils which 
may be disagreeable. When Joseph was sold 
into Egypt, the pious patriarch exclaimed, "All 
these things go against me." Nevertheless, he 
lived to see that "God meant it for his good," and 
for that of his house. Afflictions are always un- 
pleasant, but when we consider the valuable ends 
that may result from them, they appear among the 



84 THE CATECHETICAL INSTRUCTOR. 

best marks of the goodness of our heavenly 
Father. God promises to withhold nothing that is 
really profitable from His people, and to allow 
nothing to befall them which is really injurious. 
This is the sense in which such promises are to 
be taken. 

Fourthly. Do not lose sight of the characters 
specified in the divine promises. Blessed are they 
that mourn, for they shall be comforted." 
*' Blessed are the poor in spirit, for theirs is the 
kingdom of heaven." *'Blessed are the pure in 
heart, for they shall see God." *'He that be- 
lieveth and is baptized shall be saved." In all 
promises of this description, the character of the 
individual referred to is of essential importance. 
Should any of a different character expect to re- 
ceive the promised blessing they might be disap- 
pointed, and yet God be true. A promise to such 
characters is binding only so far as the character 
specified is strictly maintained. **The expectation 
of the wicked shall perish." 

Fifthly. Do not confound the certainty of the 
things promised with the time^ place and manner 
of their bestowment, *' I believe God, that it shall 
be even as it was told to me, and that His 
word shall be fulfilled in its season." But when 
that season shall arrive, where we may be at the 
moment, in what we may be engaged, these are 



THE CATECHETICAL INSTRUCTOR. 85 

questions which the Father hath reserved in his 
own power. 

An expectation based upon the divine promise, 
after carefully remarking these and the like prin- 
ciples, which also apply with equal force to the 
divine denunciations, will as certainly be realized 
as that God hath spoken. *'For God, willing 
more abundantly to show unto the heirs of promise 
the immutability of His counsel, confirmed it by 
an oath, that by two immutable things, in which 
it is impossible for God to lie, we might have 
strong consolation, who have fled for refuge, to 
lay hold upon the hope set before us. Heb. vi. 
17, 18. 



LESSON XIII. 

THE RIGHTEOUSNESS AND JUSTICE OF GOD. 

Question. Is not the Lord a righteous and just 
God? 

Answer, Yes. Righteous art Thou, O Lord, 
and upright are Thy judgments. Ps. cxix. 137; 
Deut. xxxii. 2; Job xxxvii. 23; Prov. xvi. 11; 
Isa. xlv. 21 ; Rev. xv. 3. 

Q. The dealings of God with 7nen are exceed- 
ingly various and sometimes afflictive : Are any of 
them unrighteous or unjust? 



86 THE CATECHETICAL INSTRUCTOR. 

A. No. The Lord is righteous in all His ways 
a nd holyn all His works. Ps. cxlv. 17 ; Ezra ix. 
13-15 ; Ps. Ixxxix. 14; Rev. xvi. 7. 

Q. The character of individuals may safely be 
inferred from the things they love or hate: What 
is said of the loves and hates of God? 

A, The Lord loveth righteousness and hateth 
wickedness. Ps. Ixv. 7 ; ib, v. 4-6 ; ib, xi. 7. 

Q. Has not the Lord commanded us to be just 
and upright in all our transactions ? 

A. Yes. God saith, that which is altogether 
just shalt thou follow, that thou mayest live. 
Deut. xvi. 20; Lev. xix. 35; 2 Sam. xxiii. 3; 
Luke iii. 10-16; Col. iv. i. 

Q. Has not the Lord forbidden every species of 
frauds dishonesty, oppression and injustice ? 

A, Yes. See that no man go beyond and de- 
fraud his brother in any matter, for the Lord is 
the avenger of all such, i Thess. iv. 6; Deut. 
XXV. 13-16 ; Prov. xi. i ; ib, xx. 10-14; ib, xxiv. 
II, 12; ib, xxviii. 8; Isa. x. i, 2; Mai. iii. 5; 
James v. 1-5. 

Q. Has not God appointed a day in which He 
will strictly and formally examine into the char- 
acter and conduct of men ? 

A, Yes. God hath appointed a day in which 
He will judge the world in righteousness, by that 
man whom He hath ordained. Acts xvii. 31 ; Ps. 
xcvi. 13 ; ib, xcviii. 9; Matt. xii. 36 ; Rom. ii. 16; 
ib. xiv. 12 ; 2 Cor. v. 10 ; i Pet. iv. 4, 5. 

Q. // is an unrighteous thing to respect the per- 
sons of men in judgment : When God comes to 
judge the world, will He have any respect to per* 
sons as high or low ? 



THE CATECHETICAL INSTRUCTOR. 87 

A, No. There is no respect of persons with 
God. Rom. ii. ii; Gen. xviii. 25; Deut. x. 17; 
2 Chron. xix. 7; Job xxxiv. 12, 19; /^. viii. 3; 
Isa. iii. 10, II. 

Q. IVt'/l not the Lord, in righteousness and jus- 
tice^ give to every man in precise accordance with 
his works and the proper effect of his works ? 

A, Yes. The eyes of the Lord are upon all the 
ways of the sons of men, to give to every man 
according to his ways, and according to the fruit 
of his doings. Jer. xxxii. 19; Job xxxiv. 11; Ps. 
Ixii. 12; Jer. xvii. 10; Matt. xvi. 27; Rev.xx. 12. 

Q. Christians sometimes make large sacrifices^ 
and submit to great trials, even persecutions, for the 
glory of God: Will not the righteous Lord reward 
them for all these things ? 

A, Yes. The Lord is not unrighteous to forget 
your work and labor of love which ye have showed 
to His name. Heb. vi. 10; Matt. v. 10-12; 
ib. X. 40-42 ; Mark ix. 41 ; Luke vi. 35 ; ib, xviii. 
7, 8 ; Rom. xii. 19 ; Rev. vi. 10. 

Q. Will not a righteous God punish those who 
persecute and oppress His people ? 

A, Yes. It is a righteous thing with God to 
recompense tribulation to them that trouble you. 
2 Thess. i. 6-9; Matt, xviii. 5; Rev. xviii. 20; 
ib, xix. 2, 3. 

REMARKS. 
The present life is not a period of rewards and 
punishments, but of the distribution of talents to 
be improved with reference to a future accounta- 
bility; and, therefore, a full and complete display 



88 THE CATECHETICAL INSTRUCTOR. 

of the divine justice may not be anticipated in the 
present life. The only caution necessary is, that 
we do not impugn the justice of God in what, to 
us, may now seem mysterious, even apparently 
unequal, in the condition and circumstances of the 
various nations and individuals of our race. If 
we are asked why some are born heathen and 
others Christian; why some are born masters, 
with every facility for mental and moral improve- 
ment, and others are born slaves, to whom these 
are to a large extent denied ; why some are poor 
and others rich ; why the whole life of some is but 
a scene of adversity, while others enjoy uninter- 
rupted prosperity, it must be acknowledged the 
only reason that can be assigned by mortals is, 
that ''thus it seemeth good in Thy sight, O Most 
High." But surely no one can hence infer that 
the whole course of the divine providence is 
unjust. Is it unjust that the potter should make 
of the same lump one vessel unto honor and another 
unto dishonor ? Is it unjust that a master should 
entrust to one servant ten talents, and to another 
two, and to a third but one ? Is it unjust that a 
man should do what he pleases with his own? 
Certainly chastened piety would suggest that ere 
we presume to sit in judgment upon the ways of 
God to man, we should patiently wait until the 
day of retribution, and witness how strictly each 



THE CATECHETICAL INSTRUCTOR. 89 

man's accountability shall be proportioned to their 
respective talents, and how strictly rewards and 
punishments will be proportioned to the degree of 
fidelity with which every man has improved the 
talents entrusted to him. Accordingly, we remark. 

First. The divine justice will require more at 
the hands of some men than of others. The trans- 
actions of the judgment will proceed upon the 
principle of proportions. "Unto whomsoever 
much is given, of him shall much be required." 
The wealth, the intelligence, the personal or fam- 
ily influence, the opportunities and occasions, 
which men enjoy — these, and like advantages, 
constitute the talents for which they will be held 
accountable ; and by how much these differ 
among men, by so much will the judgment be 
more tolerable for some than for others. 

Secondly. The divine justice will have respect 
to every individual action of life. As in human 
judicatories the several charges are preferred 
separately, so in the great assize of the world, 
^^ every work with every secret thing^^ will be 
brought into judgment. A soHtary cup of cold 
water, *'given to a disciple in the name of a disci- 
ple," shall not lose its reward, nor shall a solitary 
instance of the rejection of a disciple, as such, 
fail of a just retribution. 

Thirdly. The divine justice will take special 



90 THE CATECHETICAL INSTRUCTOR. 

cognizance of the motives with which the works of 
men are performed. These constitute an indispen- 
sable part of the actions themselves. A good 
motive, to be sure, will not sanctify a bad deed. 
Much less will a good deed excuse a bad motive. 
God saith, *'/, the Lord search the hearty and try 
the reins, even to give to every man according to 
his works.'' Pious conduct performed from selfish 
considerations, or to be seen of men, will "re- 
ceive no reward of your Father which is in 
heaven." 

Fourthly. The divine justice will respect not 
alone the works of men, but also the legitimate 
effects of those works, "He will give to every 
man according to his works, and according to the 
fruit of his doings?'^ "They that turn many to 
righteousness shall shine as the stars in the fir- 
mament forever," and they that are "corrupt- 
ers" — they who *'pervert the right ways of the 
Lord," who take away the keys of knowledge, 
and will neither enter the kingdom of heaven 
themselves nor suffer those who would to enter 
in — these shall receive the greater damnation. 

Fifthly. The divine justice will distribute re- 
wards and punishment, not according to the length 
of time consumed in the commission of the act, but 
according to the moral quality of the act^ whether 
good or bad. It is not material whether the act 



THE CATECHETICAL INSTRUCTOR. 91 

of obedience or disobedience required an hour, 
a month, or a day, or whether it was done in the 
twinkling of an eye. The act, and the act alone, 
is the question. If it was good, it will be re- 
warded; if it was evil, it will be condemned. 
"The soul that sinneth, it shall die." "The 
wicked shall go away into everlasting punish- 
ment, but the righteous into life eternal." 

Sixthly. The rigor of the divine justice will 
be strictly executeU upon everyone who has not a 
personal and saving interest in Christ, Pos- 
sessed only of the righteousness of works, they 
must stand or fall by this. If under the scrutiny 
of a burning justice they can be cleared, that 
justice will acquit them ; if not, they must fall ; 
and the Scripture saith, "cursed is every one that 
continuetk not in all things written in the book of 
the law to do them." 



LESSON XIV. 

the benevolence of god. 

Question. // was said in the last lesson that 
the Lord is a just and righteous God: Is He not 
also a God of love and goodness ? 

Answer, Yes. God is love — He is good, and 



92 THE CATECHETICAL INSTRUCTOR. 

doeth good, i John iv. 8, i6; Ps. cxix. 68; 
Neh. ix. 17 ; Ps. xxxiv. 8 ; Matt. xix. 17. 

Q. If you reflect for a moment^ you will see 
that God has made all living things with capacity 
for a high degree of enjoyment^ and that He has 
provided them with abundant means of happiness: 
Have we not^ therefore, a great many evidences of 
the goodness of God in creation and providence ? 

A. Yes. The earth is full of the goodness of 
the Lord. Ps. xxxiii. 5; Job xxii. 17, 18; Ps. 
ciii. 2-6; /^. civ. 28; Jer. ix. 24; Acts xiv. 17; 
I Tim. iv. 4. 

Q. Men are sinful beings, and are often prone 
to abuse their best blessings to their injury, and to 
prevent this God does sometimes take away their 
comforts : Are not even the affiictions and priva- 
tions of life a strong evidence of God'^s love 
towards us? 

A. Yes. For whom the Lord loveth He cor- 
recteth ; even as a father the son in whom he de- 
lighteth. Prov. iii. 12; Gen. 1. 20; Job v. 17; 
Ps. cxix. 67, 71; Rom. v. 3-5; ib, viii. 28; i 
Cor. xi. 32 ; Heb. xii. 6-1 1. 

Q. Is not the gift of Jesus Christ a wonderful 
example of the great love of God towards men ? 

A, Yes. In this was manifested the love of 
God towards us, because that He sent His Son into 
the world, that we might live through Him — 
I John iv. 9, 10 ; Rom. v. 8 ; John iii. 16; Eph. 
ii. 4-7- 

Q. Should not men love and praise God for 
His great goodness towards them ? 

A. Yes. Oh that men would praise the Lord 
for His goodness, and for His wonderful works to 



THE CATECHETICAL INSTRUCTOR. 93 

the children of men. Ps. cvii. 8; ib. xxxvi. 7-9; 
/^. cxvi. 12; ib, cxvii. i, 2; ib. cxxxviii. 2; i 
John iv. 19. 

Q. Has not God commanded us to love our fel- 
low-men, even as He has loved us? 

A, Yes. If God hath so loved us, we ought 
also to love one another, i John iv. 1 1 ; ib, iii. 
10; ib. iv. 7, 20, 21 ; Luke vi. 35; Rom. xiii. 8; 
I Cor. xiii. 1-3; Eph. iv. 32; ib, v. 25. 

REMARKS. 
First. Benevolence denotes either the disposi- 
tion to do good, or the actual doing of good. 
Both of these are ascribed to the Deity, in that 
beautiful expression of the Psalmist : **The Lord 
is good and doeth good.'^ We, however, incline 
to regard the apostolic phrase, ''God is love," 
as more comprehensive, and therefore more ap- 
plicable to that general view of the divine benev- 
olence to which we allude in the present lesson. 
The apostle in this place, perhaps, refers not so 
much to any one distinct attribute of Deity, as to 
a peculiar characteristic of benevolence appar- 
ent in all His perfections and perceivable in 
all his works. As in the moral law, all the duties 
of social life, whether they respect equals or 
unequals, whether they concern the guilty or the 
innocent, are fulfilled in love, so in the divine 
benevolence, mercy and justice, truth and right- 
eousness, goodness and severity, are perfectly har- 



94 IHE CATECHETICAL INSTRUCTOR. 

monized. God is equally good when He con- 
demns the guilty, or clears the innocent; when 
He rewards the virtuous or punishes the vicious; 
when He saves the righteous or destroys the 
wicked. Hence, 

Secondly. The divine benevolence is specially 
concerned to secure the highest good of the universe^ 
as a whole. Every society is made up of indi- 
viduals. Nevertheless, it is easily perceived, that 
the society as such, is widely distinguishable from 
the individuals of which it is composed. Nor yet 
is it less apparent, that the highest good of the 
body, which is always the preferable object, many 
sometimes require the sacrifice of some of its 
members. Numberless instances of this are re- 
corded in the annals of families, churches and 
States ; nor is it possible to calculate the injury 
that would result to the world, if a contrary con- 
duct were to obtain. No man would consider 
that father a benevolent being who should suffer 
the peace and happiness of his entire house broken 
up rather than eject an incorrigible son. No 
man would consider that ruler a benevolent being, 
who, in an over-weening fondness for an outlaw, 
should sacrifice the order and well-being of the 
whole community. The innocent have claims 
upon benevolence, no less than the guilty, and no 
good being could adopt the policy of hazarding 



THE CATECHETICAL INSTRUCTOR. 95 

the former for the sake of the latter. This prin- 
ciple holds equally well in the divine, as in 
human, government. The benevolence of God is 
directed to the attainment of the highest interests 
of a boundless creation ; nor is it an argument 
against that benevolence that He should punish 
the incorrigibly wicked with "everlasting destruc- 
tion from His presence and from the glory of 
His power." 

Thirdly. So far as relates to the present life ^ the 
benevolence of God is of two kinds, that which 
respects the guilty and that which respects the in- 
nocent. The former is properly pity, mercy or 
compassion; the latter is complacency or delight. 
To the former, allusion is had in that vast and 
sublime system of providence and grace which is 
directed to the salvation of sinners. "God com- 
mendeth His love towards us, in that, while we 
were yet sinners, Christ died for us." The latter 
is meant, when it is said, "the righteous Lord 
loveth righteousness." It were impossible that a 
pure and holy being should feel delight in sinners, 
as such, and it were equally impossible that He 
should not contemplate holiness with complacent 
esteem. 



96 THE CATECHETICAL INSTRUCTOR. 



LESSON XV. 

THE MERCY OF GOD. 

Question. Mercy consists in doing good to an 
unworthy object; and that without any hope of 
reward: Is not the Lord a merciful God? 

Answer, Yes. The Lord is merciful and 
gracious, slow to anger and plenteous in mercy. 
Ps. ciii. 8; Ex. xxxiv. 6, 7 ; Dan. ix. 9 ; Mic. vii. 
18; Eph. ii. 4. 

Q. Can you mention any of the blessings which 
God bestows upon men? 

A, Yes. He forgiveth all thine iniquities; 
healeth all thy diseases ; redeemeth thy life from 
destruction ; crowneth thee with loving kindness 
and tender mercies ; and satisfieth thy mouth with 
good things^ so that thy youth is renewed like the 
eagle's. Ps. ciii. 2-5; ib, v. 12; ib, xxiii. 5,6; 
ib, Ivi, 13; ib, cxlvii. 3; Heb. x. 17. 

Q. Does God confer these blessings upon man- 
kind because they are worthy of them? 

A, No. O Lord, I am not worthy of the least 
of all the mercies, and of all the truth which Thou 
hast showed unto Thy servant. Gen. xxxii. 10; 
Dan. ix. 7, 8; Matt. viii. 8; Rom. iii. 9-18, 23. 

Q. It was said in the last lesson^ that the gift 
of Jesus Christ to die for sinners^ is an instance 
of the benevolence of God: Is not the fnercy of God 
also displayed in the salvation of sinners by Him? 

A. Yes. After that the kindness and love of 
God our Savior toward man appeared, not by 
works of righteousness which we have done, but 



THE CATECHETICAL INSTRUCTOR. 97 

according to His mercy He saved us, by the wash- 
ing of regeneration and the renewing of the Holy 
Ghost, Titus iii. 4, 5 ; Rom. iii. 24, 25 ; Eph. 
ii. 8. 

Q. If one does you wrongs and you inflict upon 
him a less punishment than his offence deserves^ 
you manifest more of mercy than justice in the act: 
Is not the mercy of God in this manner displayed^ 
even in the heaviest afflictions of life ? 

A, Yes. ' For God hath punished us less than 
our iniquities deserve. Ezra ix. 13; Job xi. 6 ; 
Ps. ciii. 10. 

Q. Is not the long suffering and patience of 
God, giving to men time and opportwiity to re- 
pent, an evidence of His great mercy towards 
them ? 

A, Yes. It is of the Lord's mercy that we are 
not consumed, because His compassions fail not. 
Lam. iii. 22; Isa. xxx. 18 , Joel ii. 12, 13 ; 2 Pet. 
iii. 9. 

Q. Will men ever be able to repay the Lord 
for all His goodness and mercy towards them ? 

A, No. O Lord my goodness extendeth not 
to Thee ; but to the saints that are in the earth, 
and to the excellent in whom is all my delight. 
Ps. xvi. 2,3; Job xxii. 2 ; ib. xxx v. 5-8 ; Prov. ix. 
12 ; Acts XV ii. 25. 

Q. I?oes not the Lord require us to be merciful 
to our fellow creatures, even as He is merciful to 
usf 

A, Yes. Be ye therefore merciful even as 
your Father which is in heaven is merciful. 
Luke vi. 36; Ps. xviii. 25 ; Prov. iii. 3; Hos. vi, 
6 ; Mic. vi. 8 ; Zech. vii. 9 ; Matt. v. 7. 



98 THE CATECHETICAL INSTRUCTOR. 

Q. Will not a good man be merciful even to his 
brute ? 

A. Yes. A righteous man regardeth the life 
of his beast. Prov. xii. lo. 

Q. What is said of the unmerciful? 

A, He shall have judgment without mercy, 
that showed no mercy. Jas. ii. 1 3 ; Hos. iv. i; 
Matt, xxiii. 23. 

REMARKS. 
' First. Mercy is the mildest and tender est form 
of the divine goodness; and necessarily implies the 
existence of natural and moral eviL For aught 
that now appears, justice, truth and benevolence 
might exist, and be displayed in a clear and im- 
posing manner, in a government where vice and 
misery had no existence. It were otherwise, 
however, with regard to mercy. Here sin and 
wretchedness are indispensable. We can hardly 
conceive it possible to predicate unworthiness of 
those who have never sinned; much less, that 
unworthiness should exist to such a degree, as 
that a holy God should forsake the creatures of 
His own power without sin. The commission of 
crime is the only forfeiture of His paternal good- 
ness ; and but for this, there had been no room for 
mercy in the universe. This fact is infinitely 
worthy the serious consideration of those who 
esteem mercy to be *'the darling attribute of God ;" 
and are yet, ever and anon, complaining of that 



THE CATECHETICAL INSTRUCTOR. 99 

divine providence by which sin found admission 
into our world. 

Secondly. In strict propriety^ mercy apper- 
tains only to a probationary existence. This is 
evident, partly from its own nature, which is reme- 
dial; and partly from the Scriptures, wherein we 
are taught that a period of justice will eventually 
succeed to those who obstinately persist in rebel- 
lion against the divine government. Its legiti- 
mate province is this world alone. Now it stands 
the embodiment of all that is good, and by a 
thousand moving considerations, entreats fallen 
man to b'e reconciled to God. It points to the 
gathering terrors of Sinai, and to the pathetic 
tenderness of Calvary — to the flames of the pit, 
and to the raptures of heaven ; and by all these 
asks, **Why will ye die?" But soon the voice of 
mercy will be hushed. The vital spark blown out, 
and she will come to man no more. They who 
have slighted her overtures will never again 
slight them ; and they who have hearkened to her 
invitations, clothed in the spotless and worthy 
righteousness of Christ, will be forever regarded 
as though they had not sinned. Then will the 
prophecy be fulfilled in its widest application upon 
the incorrigible — "this is a people of no under- 
standing; therefore he that made them will not 
have mercy on them ; and He that formed them 



100 THE CATECHETICAL INSTRUCTOR. 

will show them no favor." Then, also, in its 
tendencies and effects ^ it will be seen that *'the 
mercy of the Lord is from everlasting to everlast- 
ing, upon them that fear Him,^'* 

Thirdly. The divine mercy should be harmon* 
ized with all the divine perfections, 

1. ''God is a Spirit.^'' His mercy is not that 
mechanical emotion — that inordinate excitement 
and writhing of the muscular and nervous system 
in man, which is occasioned by the sight of dis- 
tressed objects. He has no parts and organs to 
be pained and rent by the shrieks and moans 
of the damned; no nerves and fibres to be 
stretched and lacerated by the cries and wailings of 
the lost. His mercy is an intelligence which sees 
what should be pitied ; and compassionates what 
harmony and order require that He should com- 
passionate. 

2. God is holy. His mercy is not that weakness 
that declines from righteousness — that weakness 
which disposes the magistrate to release the 
criminal, the sparing of whose life will occasion a 
thousand tragical deaths. It regards the well- 
being of the innocent and the oppressed, not less 
than the happiness of the guilty and the oppressor. 
It were absurd that a holy God should pardon the 
impenitent, and restore him to His communion, 
whose release were but a farther opportunity to 
magnify his crime. 



THE CATECHETICAL INSTRUCTOR. 101 

3. God is supremely happy. His mercy is not 
influenced by those sordid considerations of advan- 
tage which prompt the kindness of men. *'Can 
a man be profitable unto God, as He that is wise 
may be profitable unto himself? If thou sinnest, 
what dost thou unto Him ? or if thy transgressions 
be multiplied, what dost thou against Him ? If 
thou be righteous what givest thou Him ? or what 
receiveth He of thine hand ?" The origin and 
fountain, the cause and reason of His mercy, is 
Himself alone. "He hath mercy on whom He 
will have mercy; and He hath compassion on 
whom He will have compassion." 



LESSON XVI. 

THE HOLINESS OF GOD. 

Question. // was said in the last four lessons^ 
that the Lord is a God of truth, of justice, of be- 
nevolence and mercy: Is He not then a holy God? 

Answer, Yes. The Lord our God is holy. 
Ps. xcix. 9; ib, xxii. 3; Lev. xix. 2; Josh. xxiv. 
19 ; Isa. vi. 3. 

Q. Will the Lord do anything that is wicked? 

A, No. Far be it from God, that He should 
do wickedness; and from the Almighty that He 
should commit iniquity. Job xxxiv. i o ; ib, xxxvi. 
23; Deut. xxxii. 4 ; Ps. xcii. 15; ib, cxlv. 17; 
Rom. ix. 14. 



102 THE CATECHETICAL INSTRUCTOR. 

Q. Men judge of the moral character of people 
by the laws they make : What is said of the law 
of God? 

A, The law is holy; and the commandment 
holy, just, and good. Rom. vii. 12 ; Ps. xix. 7-9 ; 
ib, cv. 42 ; Jer. vii. 8-1 1 ; Rom. i. 2. 

Q. Does not God require all of His creatures to 
be holy ? 

A, Yes. As He which hath called you is holy, 
so be ye holy in all manner of conversation, i 
Pet. i. 15; Lev. xi. 44; Ps. xxix. 2; Eccl. v. 2; 
Isa. i. 16-18; Luke i. 74, 75; 2 Cor. vii. i ; i 
Thess. iv. 4-7 ; Heb. xii. 14; 2 Pet. iii. 11. 

Q. // is an evidence that one is holy in a high 
degree when he will neither entice others to do 
wrong, nor himself be enticed by others to do wrong: 
Is not the holiness of God 7nanifested in this way? 

A. Yes. For God cannot be tempted with 
evil, neither tempteth He any man. Jas. i. 1 3 ; 
Deut. X. 17 ; 2 Chron. xix. 7. 

Q. // is a mark of unholiness in men that they 
are sometimes an\used with, and find a degree of 
pleasure in the wickedness of others: Does God^ in 
like manner, take pleasure in sin ? 

A, No. He is not a God that hath pleasure 
in wickedness; neither shall evil dwell with him. 
Ps. v. 4-6 ; ib, xi. 7 ; ib. xxxiii. 5 ; Prov. xv. 9, 26 ; 
Jer. xliv. 4 ; Hab. i. 1 3. 

Q. Since, then, God cannot be enticed to do 
wickedly Hi^nself, nor will entice others to do so; 
and si?tce He requires all His creatures to be holy, 
and feels no pleasure in their wickedness, must 
He not be infinitely holy? 



THE CATECHETICAL INSTRUCTOR. 103 

A, Yes. The Lord is glorious in holiness, fear- 
ful in praises, doing wonders. Ex. xv. 1 1 ; i Sam. 
ii. 2; Job. iv. 17-19; ti^. xv. 14-16; ti. xxv. 
4-6 ; Ps. Ixxxix. 6-8. 

REMARKS. 

First. TAe holiness of God is inherent. Holi- 
ness enters essentially into the divine nature, as yel- 
lowness into gold, or light into the rays of the sun ; 
so that, one may as easily imagine that God is not, 
as that He is not holy. If this be not true, it must 
be, either because unholiness is preferable to holi- 
ness ; or because, notwithstanding holiness is pre- 
ferable to unholiness, God cannot be holy. Neither 
of these can be supposed. No intelligent being 
can contemplate the one and the other without 
feeling that holiness is preferable to unholiness ; 
nor yet can he rightly understand the divine char- 
acter and circumstances without feeling that He is 
infinitely independent of, and infinitely removed 
from, all those influences that occasion unholiness. 
''Possessing all things, He can need nothing; con- 
triving all things, He can fear nothing ; and effect- 
ing all things which He chooses, with infinite ease, 
He can have no occasion to be otherwise than 
perfectly holy. 

Secondly. The holiness of God is infinite in 
all its parts and degrees. With Him no perfection 
is wanting ; nor is any excellence possessed, in an 



104 THE CATECHETICAL INSTRUCTOR. 

imperfect or irregular manner. In His holiness 
every possible virtue is combined, blended, and 
harmonized as the prismatic colors in the sun- 
beams. No one is less essential, nor is any one 
more *'darling." *'Mercy and truth here meet 
together;" and here, "righteousness and peace" 
embrace each other. The stern rigors of justice 
and the melting tenderness of pity here mingle 
and commingle with fraternal intimacy. Holiness 
is not so much a solitary attribute of the Deity, as it 
is the harmony of ^// His attributes — the crowning 
glory of the whole. 

Thirdly. The holiness of God is active. It 
consists in conforming His conduct to the various 
relations He sustains to the universe — as Sove- 
reign, Lord, Creator, Preserver, Redeemer, Law- 
giver and Judge. Whatever right reason requires 
that He should do in these several relations, His 
hand performs without abatement, without error 
and without mistake. Himself the fountain of all 
being, of all order, and of all harmony, it were im- 
possible that He should not distinctly understand 
all the relations and dependencies of beings ; and 
impossible that He should not infinitely delight in 
fulfilling to every one that which order and 
harmony require Him to do. He is holy in His 
word and in His works ; in His blessings and in 
His curses ; in the pardons He extends and in the 



THE CATECHETICAL INSTRUCTOR. 105 

punishments He inflicts. "Far be it from God 
that He should do wickedness ; and from the Al- 
mighty that He should commit iniquity." 

Fourthly. The holiness of God renders Him an 
object iftfijiitely worthy of the supreme admiration 
and delight^ the love and C07ifidence of His crea- 
tures. The eye of man was organized to admire 
beauty ; and the soul to delight in excellence : and 
'if the fatal and disorganizing work of sin has not 
extended so far as entirely to eradicate every 
vestige of the original purity and uprightness of 
our nature, we may well be allowed, on the pres- 
ent occasion, to make an appeal to that which re- 
mains. Where are those who love the truth for 
its own sake ; and find pleasure in holiness be- 
cause it is such ? Where are the disputers of 
man's total apostacy and alienation fjom the life 
of God ? To these we appeal ; to these we pre- 
sent ''the full-orbed glory" of the divine perfection, 
"with all its round of rays complete." In Him 
alone unite all the virtues that adorn character, 
and render it infinitely lovely and worthy of praise. 
He alone is light in whom there is no darkness. 
To Him we point and claim the homage of every 
rational and intelligent creature, upon grounds 
which reason will approve. "Exalt the Lord our 
God and worship at His footstool: for the Lord 
our God is holy.'' Ps. xcix. 5, 9. 



106 THE CATECHETICAL INSTRUCTOR. 



LESSON XVII. 

THE TRINITY. 

Question. It was said in the sixth lesson that 
there is but one God: Is not that one God mani- 
fested to us in three persons f 

Answer. Yes. There are three that bear re- 
cord in heaven : the Father, the Word, and the 
Holy Ghost : and these three are one. i John 
V. 7 ; John i. i8 ; ib, x. 30; ib, xiv. 20. 

Q. Will you repeat Matt. Hi. 16, 17 f 

A. And Jesus, when He was baptized, went up 
straightway out of the water : and lo, the heavens 
were opened unto Him ; and he saw the Spirit of 
God descending Uke a dove and lighting upon Him; 
and lo, a voice from heaven saying, This is my be- 
loved Son, in whom I am well pleased. 

Q. Were there not three persons manifested on 
this occasion f 

A. Yes. The Son, who was baptized; the 
Holy Ghost, who descended upon Him ; and the 
Father, who said this is my beloved Son. 

Q. In baptism we openly profess our depend- 
ence upon, and our submission to^ the person in 
whose name we are baptized: What is the com- 
mand of Christ respecting baptism? 

A. Go ye, therefore and teach all nations, bap- 
tizing them in the name of the Father, and of the 
Son, and of the Holy Ghost. Matt, xxviii. 19. 

Q. Do we not, here, in baptism profess our de- 
pendence upon and our submission to three divine 
persons equally ? 



THE CATECHETICAL INSTRUCTOR. 107 

A. Yes. We depend, equally, upon the Father, 
the Son, and the Holy Ghost, and we worship 
them in the same manner. 

Q. A benediction is a form of short prayer 
for blessings^ which none but God can bestow: 
Will you repeat the apostle^ s benediction in 2 Cor, 
xiii, 14? 

A. The grace of our Lord Jesus Christ, the 
love of God, and the communion of the Holy 
Ghost be with you all. [See also Rom. i. 7 ; i 
Cor. i. 3; Gal. i. 3 ; Eph. i. 2 ; Phil. i. 2 ; ib, ii. 
I ; Rom. XV. 5, 6 ; 2 Thess. iii. 5.] 

Q. Did not the apostle in this place address his 
prayer equally to three divi^te persons? 

A, Yes. He asked blessings from the Father, 
the Son and the Holy Ghost. 

Q. Since then^ there are three that bear record 
in heaven, and since three were manifested at the 
baptism of Christ, and since we are to be baptized 
equally in the name of three ; and since the apostle 
prayed to three in his benedictions : Is it not abso- 
lutely certain that there are three persons in the 
Godhead^ and that these three are one God? 

A, Yes. There are three persons in the one 
God, and no more than these. 

REMARKS. 
First. Persons of the Trinity. The word "per- 
sons" must not be understood in the same sense 
when applied to God, as when applied to men 
An oversight of a proper distinction at this point, 
has been the occasion of much error, and of 
much needless controversy, respecting the blessed 



108 THE CATECHETICAL INSTRUCTOR. 

Trinity. When applied to men, **person" denotes 
an individual being: and every "person" is 
a distinct and separate being. This, however, 
is not true with regard to the Deity. There are 
not three beings in the Godhead ; but one being, 
in three persons. Furthermore, when applied to 
men, the word "person" includes in it only such 
attributes as belong to men; but when re- 
ferred to the Deity, it includes all the attributes 
that properly belong to God: viz: "Power and 
might irresistible ; perfect knowledge and consum- 
mate wisdom ; eternity, immutabihty and omni- 
presence ; creative power, supremacy and neces- 
sary existence. These are the characters, under 
which God has been pleased to make Himself 
known ; and it is on these accounts, that He, in 
opposition to all other gods, claims to be received 
and honored as God. These, therefore, are what 
make up the Scriptural idea of a ^person,' that is 
properly, really, and truly God." 

Secondly. The mystery of the Trinity. The 
Trinity in unity^ is a great mystery, which we are 
required, not so much to understand as to believe. • 
How three are one, and how one is Jhree, we 
may not be able fully to comprehend : neverthe- 
less, we are able to believe it upon the ground of 
evidence. And thus, are we compelled to act in a 
great many instances besides the present. '^Thou 



THE CATECHETICAL INSTRUCTOR. 109 

knowest not the way of the Spirit; nor how the 
bones do grow in the womb of her that is with 
child:" (Eccle. ii. 5) how much less can we know 
of the peculiar manner in which God may exist ! 
What God is, no man could find out, until by a dis- 
tinct revelation He saw fit to make it plain : and 
in like manner, we should be content to wait until 
by revelation He shall see fit to show us how 
there can be three persons in one God, and one 
God in three persons. If this doctrine is clearly 
taught injhe sacred Scriptures, it is our highest 
wisdom to receive it, asking no questions, as to 
''how can these things be." 

Thirdly. The certainty of the Trinity, As ad- 
ditional evidence of this doctrine y we observe that 
divine titles, divine attributes, divine works and 
divine worship, are in the Scriptures given eqally 
to three persons. Our limits will not allow us to 
quote the proofs at length; but for the satisfaction 
of those who wish to examine the subject, we will 
state them — arranged under the words Father, 
Son and Holy Ghost, and in a separate column to 
the left, the various points proven by the Scrip- 
ture references : 

(i) Divine titles are given equally to three persons : to the 

FATHER. SON. HOLY GHOST. 

Lord, or Deut x 17 ^^^ ^- 3.^* ■^"- ^^^' 26-29. 

Jehovah, • • /• j Tim. vi. 14, 15. Heb. iii. 7. 

I Tim. iii. 16. Acts v. 3, 4. 

God, Dcut. vii. 9. 1 John v. 20. i Thes. v. 23. 



no 



THE CATECHETICAL INSTRUCTOR. 



(a) Divine attributes are predicated equally of three Persons — 
of the 



FATHER. 

Eternity, Ps. xc. 2. 

Omnipresence, Jer. xxiii. 24. 

Omniscience, Acts xv. 18. 

Immutability, Mai. iii, 6. 

Omnipotence, Job. xlii. i, 2. 



SON. 

Mic. V. 2. 
Rev. i. 8. 
Matt, xviii. 20. 
John iii. 13. 
John X. 15. 
Col. ii. 2, 3*. 
Heb. i. 10-12. 
lb. xiii. 8. 

Phil. iii. 20, 21. 



HOLY GHOST. 

Heb. ix. 14. 

Ps. cxxxix. 7. 

T Cor. ii. 10, IX. 

Jer. xxxi. 36. 
Heb. x. 15, 16. 
Rom. XV. 13, 19. 



(3) Divine works are ascribed equally to three Persons — to the 

FATHER. 

Jer. X. 10, 12, 



Creation, 

Inspiration, Job. xxxii. 8 

Sanctification, Jude i. 

Resurrection, John v. 21. 



SON. 

John i. 1-3. 
Col. i. 13, 17. 
Gal. i. 12. 
Heb. ii, 11. 

John. V. 28, 29. 



HOLY GHOST. 

Gen. i. 2. 
Job, xxvi, 13. 
John xvi. 13, 14. 
Rom, XV. 16, 
1 Pet. iii. 18. 
Rom. i. 4. 
lb, viii. ir. 
(4) Divine worship is rendered equally to three persons — to the 

FATHER. SON. HOLY GHOST. 

^'pRA^sr'' P^- ^^^- 6> 7- Heb. i. 6. Rom. xv. 5, 6. 

The evidence cited in this table of proofs, we 
are persuaded is sufficient to convince an impar- 
tial inquirer after truth, and beyond this, there is 
no hope of conviction. If, after a careful exami- 
nation of this abundant testimony any should still 
be disposed to doubt, we might ask, which of the 
three persons shall we reject ? Are not precisely 
the same things said of all, that are said of either? 
And may we not as readily deny the existence of 
God altogether as to deny that there are three 
persons — "co-equal, co-eternal and co-essential" 
in the ever blessed Godhead ? 

Fourthly. We therefore record it as a part of 
Christian faith that '^there is one living and true 



THE CATECHETICAL INSTRUCTOR. Ill 

God, everlasting, without body, parts or passions ; 
of infinite power, wisdom and goodness ; the 
maker and preserver of all things, both visible 
and invisible; and in the unity of this Godhead 
there are three persons of one substance, power 
and eternity — the Father, the Son and the Holy 
Ghost. The Son, who is the Word of the Father, 
and begotten from everlasting of the Father, is 
the true and eternal God, of one substance with 
the Father. The Holy Ghost, proceeding from 
the Father and the Son, is of one substance, 
majesty and glory, with the Father and the Son, 
the true and eternal God." As it is written, 
"There are three that bear record in heaven, the 
Father, the Word and the Holy Ghost, and these 
three are one." 



PART 11. 



LESSON XVIIL 

CREATION OF THE WORLD. 

Question. Who made the heavens and the 
earth ? 

Answer, In the beginning, God made the 
heavens and the earth. Gen. i. i ; Isa. xliv. 24; 
Jer. X. 1 2. 

Q. Is there anything besides Himself in heaven 
or in earth which God did not make ? 

A, No. All things were made by Him ; and 
without Him was not any thing made that was 
made. John i. 3 ; Col. i. 16; Heb. i. 2 ; ib, iii. 4. 

Q. By what means did God make all things ? 

A, He spake and it was done : He commanded 
and it stood fast. Ps. xxxiii. 9 ; ib, cxlviii. 4, 5 ; 
2 Pet. iii. 5. 

Q. Did God simply fashion the worlds out of 
something that existed before^ or did He create 
them out of nothing ? 

A. Through faith we understand that the worlds 
were framed by the word of God; so that things 
which are seen, were not made of things which do 
appear. Heb. xi. 3. ''He created to make*' 
{margin). Gen. ii. 3. 



THE CATECHETICAL INSTRUCTOR. 113 

Q. How long was God employed in the crea- 
Hon of all things ? 

A, In six days God made heaven and earth, 
the sea and all that in them is. Ex. xx. 1 1 ; ib. 
xxxi. 17 ; Gen. i. 31. 

Q. Could not the great power of God have 
made all things in one day as easily as in six ? 

A, Yes. God could have made all things by 
one word, as easily as He made them in six days. 
Gen. xviii. 14 ; Jer. xxxii. 27 ; Matt. xix. 26. 

Q. Why then did God employ six days in the 
creation of all things ? 

A, To teach us that we should labor and do 
all our work in six days and rest every seventh 
day. Ex. xx. 9-11 ; ib, xxiii. 12 ; ib, xxxi. 15. 

Q. What did God make on the first day ? 

A, God said, let there be light, and there was 
light. And God saw the light that it was good ; 
and God divided the light from the darkness. 
And God called the light day and the darkness He 
called night: and the evening and the morning 
were the first day. Gen. i. 3-5. 

Q. What was the work of the sixth day ? 

A. On the sixth day, God created man in His 
own image ; In the image of God created He him; 
male and female created He them. Gen. i. 27-31; 
Job X. 8-11 ; Ps. cxxxix. 14-16; Acts xvii. 20. 

Q. What did God say concerning His worksy 
after He had finished the?n ? 

A, God saw every thing that He had made, and 
behold it was very good. Gen. i. 31. 

Q. Can you tell what the Lord did on the sev- 
enth day ? 

A. Yes. On the seventh day God ended His 



114 THE CATECHETICAL INSTRUCTOR. 

work which He had made : and He rested on the 
seventh day from all the work which He had made. 
Gen. ii. 2. 

Q. JVas God wearied with creating the worlds 
that He should need rest? 

A. No. The everlasting God, the Lord, the 
Creator of the ends of the earth, fainteth not, 
neither is weary. Isa. xl. 28. 

Q. What then is meant by God'^s resting from 
His work f 

A, God ceased from the work of creating. Heb. 
iv. 10. 

Q. For what purpose did God create the heavens 
and the earth, man, and all things else ? 

A, Thou, O Lord, hast created all things, and 
for thy pleasure they are, and were created. Rev. 
iv. 11; Ps. xix. I ; ib, cxlv. 10-12 ; Rom. i. 19, 20. 

REMARKS. 

This world is but a small part of the boundless 
universe. Nevertheless, it is that part with which 
we are principally conversant ; and with which we 
have most to do : and we remark. 

First. The world has not existed from eternity. 
This is evident from the present state of the arts 
and sciences; from the present surface of the 
globe ; and from the absurdities which that sup- 
position would involve. 

(i) The present state of the arts and sciences^ 
It is a fact familiar to all, that discoveries and im- 
provements are being continually made in every 



THE CATECHETICAL INSTRUCTOR. 115 

department of the arts and sciences. It is also a 
fact, not less notorious, that almost the entire 
amount of discovery and improvement in these, 
has been made within the last three thousand 
years. But what are three thousand years beside 
eternity? They are scarcely "a drop in the 
bucket" — scarcely a speck on the horizon. If, 
then, the world has existed from eternity, it is ab- 
solutely incredible that the arts and sciences have 
attained only their present degree of improvement, 
and that this has been done within a period so 
short. 

(2) The present surface of the globe. It is 
known to every observing person, that the hills 
and mountains are continually washing down; and 
that the valleys are continually being filled up. 
There are within our own knowledge, and which 
even our boyhood did not fail to remark, multi- 
tudinous places, where once the bogs and morasses 
defied the foot of man or beast; but which, in less 
than half a century, have been so completely filled, 
by the rapid descent of earth from the surrounding 
elevations, as now to present an inviting prospect 
to the industrious husbandman. This tendency 
to a level is apparent in all parts of the world. If, 
then, the world has existed from eternity, it is in- 
credible, that it has not long since been reduced 
to a perfect level. 



116 IHE CATECHETICAL INSTRUCTOR. 

(3) The eternity of the world involves the most 
glaring absurdities. Upon that supposition there 
must have been an infinite series of years, of men, 
of trees, and of every other species of existence. 
But as the word '-'infinite^'' means without begin- 
ning or end; an ^'infinite series'^'' of any thing 
were a contradiction in terms. A '^series," whether 
great or small is an addition of units : and as each 
unit or link in the chain had a beginning the whole 
must have had a beginning also. Were we, how- 
ever, to grant that the first link in the series (of 
years for example) had no beginning, but existed 
coeval with eternity itself; still it must be allowed, 
that the second year had a beginning : and as there 
are only three hundred and sixty-five days in the 
year, the commencement of the second year could 
have been only that number of days from the com- 
mencement of the first. But it were an absurdity 
which no sensible person would presume to assert, 
that this number of days prefixed to a definite and 
limited period, would make an indefinite and un- 
limited period — would make eternity. 

Secondly. The creation of the world is as- 
cribed equally to the Father^ to the Son, and to the 
Holy Ghost. If the world and all things have not 
existed from eternity, they must have been created. 
That which had no existence itself, could neither 
create itself nor anything else. Nor could a uni- 



THE CATECHETICAL INSTRUCTOR. 117 

verse containing so many marks of contrivance 
and design as are to be seen in every thing around 
us, within us and above us, have come into exist- 
ence by chance. The cause must be adequate to 
the effect. Contrivance and design are evidences 
of wisdom and skill : and the bringing into exist- 
ence a universe so immeasurably vast as we know 
that to be which surrounds us, replete with in- 
stances of design and contrivance litterally without 
number, is an efiect which required an exertion of 
wisdom and power absolutely infinite. *'He that 
built all things is God"— God the Father, God the 
Son, and God the Holy Ghost. *'In the begin- 
ning God made the heavens and the earth." "In 
the beginning was the Word, and the Word was 
with God, and the Word was God. The same 
was in the beginning with God. All things were 
made by Him, and without Him was not any thing 
made that was made : and the Word was made 
flesh and dwelt among us ; and we beheld His 
glory as of the only begotten of the Father, full of 
grace and truth." *'Thou sendest forth Thy Spirit, 
they are created." *'The Spirit of God hath 
made me." "The earth was without form and 
void, and darkness was upon the face of the deep: 
and the Spirit of God moved upon the face of the 
waters." Gen. i. i, 2; Job. xxxiii. 4; Ps. civ. 30; 
John i. 1-14. 



118 THE CATECHETICAL INSTRUCTOR. 

Thirdly If God created all things. He has the 
most perfect and absolute right to all things, and 
the most sovereign authority over all things. No 
right can be equal to that which creation gives. 
We enter God's "husbandry^' and "cull the ripe 
fruits" of His almighty power and call them our 
own ! We boast of our right to do what we please 
with the products of His hand ! We sharply con- 
tend for an exclusive possession ! We deny, even 
to the Deity, what He Himself hath made ! But 
what rights have we, that we should speak thus 
stoutly with our lips? "His hand hath made us, 
and not we ourselves." What claim have we to 
this life, that we should abuse it ? What exclusive 
inheritance have we in this wealth that we should 
squander it upon luxury and wine? "The gold 
and the silver are His." What authority have we 
over our fellow creatures that we should maltreat 
them ? "The cattle upon a thousand hills are His 
also." Who are we, that we should murmur and 
complain at His providences? "Hath He not the 
right to do what He will with His own ? Shall the 
child contend with His parent ? Shall the servant 
"gainsay'' his master? "Shall the thing formed 
say to Him that formed it, why hast Thou made 
me thus?" "Render unto Caesar the things that 
are Caesar's, and unto God the things that are 
God's." 



THE CATECHETICAL INSTRUCTOR. 119 



LESSON XIX. 

. CREATION OF ANGELS. 

Question. Of how many orders of intelligent 
creatures have we any account ? 

Answer, There are two classes of intelligent 
creatures — angels and men. 

Q. What are angels ? 

A, Angels are created and finite spirits. Ps. 
civ. 4; Heb. i. 7. 

Q. Are there many of those created spirits ? 

A, Yes. There is an innumerable company 
of angels. Heb. xii 22; Ps. Ixviii. 17; Dan. vii. 
10 ; Rev. V. it. 

Q. In the Scriptures names are often expressive 
of character and employment: By what names are 
the angels called which describe their character 
and offices ? 

A. Angels are called, Authorities, Principali- 
ties, Mights, Powers, Thrones, Dominions, Cher- 
ubim and Seraphim. I Pet. iii. 22; Eph. i. 21; 
Col. i. 16; Gen. iii. 24; Ps. Ixxx. i ; Isa. vi. 2, 3. 

Q. Can you mention any instance of the great 
power of an angel in the destruction of God^s 
enemies f 

A, Yes. The angel of the Lord went forth, 
and in one night, smote in the camp of the Assy- 
rians an hundred and eighty-five thousand men. 
Isa. xxxvii. 36; 2 Sam. xxiv. 15, 16; Rev. vii. 
I ; ib. XX. 1-3. 

Q. Are these mighty and strong angels ever /«- 
terestedfor the protection of God^s people ? 



120 THE CATECHETICAL INSTRUCTOR. 

A. Yes. The angel of the Lord encampeth 
round about them that fear Him, and deUvereth 
them. Ps. xxxiv. 7; ib. xci. 11, 12; Gen, xix. 
15,16; ib.xxvm. 12; 2 Kings vi. 17; Dan. vi. 
22; Heb. i. 14; Rev. vii. 2, 3. 

REMARKS. 

Of the existence, nature, attributes and employ- 
ments of angels, we have no other account, than 
that which is afforded in the sacred oracles. 
Nevertheless, 

First. There is nothing absurd in the supposi- 
tion that angels should exist, and that they should 
exist under circumstances precisely such as the 
Scriptures represent. That men exist, and that 
they exist compounded of matter and mind — com- 
pounded of a rational soul, and an irrational body, 
is beyond a doubt. But, abstractly considered, 
there is less reason to doubt the existence of 
angels, than the existence of men. God is a a pure 
spirit : and to a rational being wholly unacquainted 
with the existence of either men or angels, we 
dare assert, it would seem far more likely, that, 
in creating intelligent beings, He would create 
them purely spiritual than that He would create 
them partly spiritual, and partly bodily. We think 
it highly improbable, that it would ever have oc- 
curred to the thoughts of any being, entirely ig- 
norant of the fact, that in the creation of intelli- 



THE CATECHETICAL INSTRUTCTOP. 121 

gent beings, God would blend matter and mind 
into one compound existence ; but, on the contra- 
ry, it is in the highest sense supposable, that de- 
lighting as He does in His own manner of exis- 
tence, he would create intelligent beings as much 
like Himself as the nature of the case would allow. 
If, therefore, our own consciousness demonstrates 
the less probability — the existence of men — to be 
true; it certainly affords a strong presumption, 
that the greater probability — the existence of 
angels — is also true. 

Secondly. If angels are allowed to exist, there 
is nothing absurd i7i the supposition that they 
should feel a deep interest in the affairs of men. 
In all times and places, men feel a deep interest in 
the affairs of each other. The good weep with 
those who weep, and rejoice with those who do 
rejoice. The bad envy the happiness of the good, 
and delight in the misery they suffer. This in- 
terest, in a much higher and holier degree, is felt 
and manifested by the Deity. He has shown in a 
great multiplicity of ways that He beholds all the 
intelligences of the universe, not with an idle in- 
difference, but with the liveliest concern. If, then, 
we may reason from what we know, it would seem 
altogether improbable, that one intelligent being 
could exist under any circumstances, where he 
would feel entirely uninterested, in the condition 



122 THE CATECHETICAL INSTRUCTOR. 

and conduct of other intelligences within his 
knowledge. 

Thridly. Nor is there any thing absurd in 
the supposition^ that angels should manifest the in- 
terest they feel in the affairs of men^ by laboring 
to influence their conduct to the utmost of their 
powers and privileges. Thus we know the 
divine being acts ; and thus we act. We traverse 
earth and sea to make one proselyte to our opin- 
ions and practices. So far as we are holy, we 
labor to make others holy ; and so far as we are 
unholy, we labor to make others unholy. Were 
it in our power to transcend the limits of this 
earth, our zeal would doubtless be carried into 
the planetary system ; and our own peculiar 
character would be infused into the inhabitants of 
other worlds besides our own. For aught that 
now appears, it is a condition of intelligence, like 
the sun, to diffuse itself abroad; and of vice, hke 
the leaven, to leaven the whole lump. Nor is any 
thing detracted from this supposition by the fact 
that we are wholly ignorant of the mode of angelic 
existence, and the methods by which they exert 
their influence over other beings. That same is 
true also of the divine being; and ignorance 
would prove as much in the latter case, as in the 
former. 

Fourthly. That which reason renders thus 



THE CATECHETICAL INSTRUCTOR. 123 

probable^ with regard to angels, the Scriptures re- 
duce to infallible certainty. Here every shadow 
of doubt is taken away. In a great number of 
places, and in a great variety of ways, this 
authority asserts their being, their nature, their en- 
dowments, and their influence. It represents 
their numbers as immense, their attributes as 
truly wonderful, and their stations, offices and em- 
ployments as vastly important and interesting. 
Their titles are expressive of their exalted charac- 
ters and their essential duties. They are endowed 
with extraordinary faculties, invested with extra- 
ordinary authority, and fulfill extraordinary pur- 
poses. The angels are the prime ministers of 
God's government. They stand in the presence 
of the King of kings, receive His commands, and 
execute His pleasure upon all the provinces of His 
illimitable empire. Possessed of power, wisdom 
and activity, absolutely astonishing, they are 
represented as holding the four winds of heaven 
in their hands, as distinguishing the real worship- 
ers of God from those who are not, and as pass- 
ing with a rapidity that exceeds imagination itself, 
to perform the will of their universal Sovereign. 



124 THE CATECHETICAL INSTRUCTOR. 



LESSON XX. 

THE FALL OF ANGELS. 

Question. The angels were created holy and 
happy: Have they all remained holy ? 

Answer. No. God has charged some of His 
angels with folly. Job iv. i8; ib, xv. 15; John 
viii. 44 ; I John iii. 8. 

Q. What was the crime of the angels for which 
God thus charged them with folly ? 

A. The angels sinned, in that they kept not 
their first estate (or principality), but left their own 
habitation, through pride. Jude 6 ; i Tim. iii. 6. 

Q. Were many of the angels involved in this 
sin ? 

A Yes. The name of the fallen angels is 
legion, for they are many. Mark v. 9; Luke viii. 30. 

Q. What did God do with the angels that 
sinned? 

A, God spared not the angels that sinned, but 
cast them down to hell, and delivered them into 
chains of darkness, to be reserved unto the judg- 
ment. 2 Pet. ii. 4; Luke x. 18; Jude 6; Rev. 
xii. 9-12; ib. XX. 1—3. 

Q. By what name is the chief of the fallen an- 
gels called in Scripture? 

A, The fallen angels have a king over them, 
which is the angel of the bottomless pit, whose 
name in the Hebrew tongue is Abaddon ; but in 
the Greek tongue hath his name ApoUyon ; he is 
also called the Devil and Satan. Rev. ix. 11 ; ib, 
xii. 10; Matt. xii. 24; 2 Cor. iv. 4 ; Eph. ii. 2; 
ib, vi. II, 12, 



THE CATECHETICAL INSTRUCTOR. 125 

Q. The word ''DeviP^ properly signifies an ac- 
cuser or slanderer, and the word'-'Apollyon^'' means 
a destroyer : Do the Scriptures represent Satan as 
having the disposition of a liar and murderer ? 

A, Yes. The devil is a murderer from the 
beginning, and abode not in the truth; because 
there is no truth in him. When he speaketh a 
lie, he speaketh of his own; for he is a liar and 
the father of it. John viii. 44 ; Gen. iii. 4 ; Job 
i. 9-11 ; Zech. iii. i ; Rev. xii. 9, 10. 

Q. Do these fallen and wicked spirits in any 
wise ever interfere with the piety and happiness of 
men ? 

A, Yes. Be, sober, be vigilant; because your 
adversary, the devil, as a roaring lion, walketh 
about seeking whom he may devour. i Peter v. 
8 ; Job i. 6, 7 ; Matt. xiii. 25-39 ; Luke xxii. 31 ; 
Rev. xii. 12. 

Q. In what way do the devil and his angels 
promote the destruction of men ? 

A, The devil occasions the destruction of men 
by tempting them to do wickedly, and by prevent- 
ing them from doing well. 

Q. Can you mention any instance in which the 
devit ever influenced men to do wickedly ? 

A. Yes. He beguiled Eve to eat the forbid- 
den fruit ; he put into the heart of Judas Iscariot 
to betray the Lord Jesus ; and he filled the heart 
of Annanias to lie unto the Holy Ghost. Gen. iii. 
4 ; 2 Cor. xi. 3 ; John xiii. 2 ; Acts v. 3. 

Q. How does the devil prevent any from doing 
well? 

A, When any one heareth the word of the 
kingdom, and understandeth it not, then cometh 



126 THE CATECHETICAL INSTRUCTOR. 

the devil, and taketh away the word out of his 
heart, lest he should believe and be saved. Luke 
viii. 12 ; Matt. xiii. 19; 2 Cor. iv. 3, 4. 

Q. Could those wicked spirits compel men to sin^ 
if 7nen did not voluntarily yield to temptation f 

A, No. Resist the devil and he will flee from 
you. Jas. iv. 7; Luke x. 17; Rom. xvi. 20; i 
Johnii. 14; ib, v. 18; Eph. vi 11 -16. 

Q. Do not the Scriptures represent all sinners 
as having the disposition and being under the in- 
fluence of the wicked one ? 

A. Yes. He that committeth sin is of the 
devil ; for the devil sinneth from the beginning. 
I John iii. 8-12; John viii. 44; Acts xiii. 10; 
Eph. ii. 2. 

Q. If then we yield to the temptations of the 
devil and sin with the devil^ Will not God punish 
us with the devil? 

A, Yes. The Judge will say to them on His 
left hand, Depart ye cursed into everlasting fire 
prepared for the devil and his angels. Matt. xxv. 
41-46. 

REMARKS. 
First. Angels have sinned. And is there any- 
thing absurd in the supposition ? **Is there any- 
thing incredible, anything contradictory to reason, 
to the light of nature or to the analogy of God's 
works that, as there are wicked men^ there may be 
wicked spirits also ? If evil is allowed to exist at 
all, at what point in the scale of created beings 
can we decide that it shall be found no longer ?" 



THE CATECHETICAL INSTRUCTOR. 127 

"AH that in the nature of the case seems neces- 
sary to accomplish the fall of any finite being, is a 
sufficient temptation. Temptation, for aught that 
now appears, may rise to any degree beneath in- 
finite, and there is no more reason to suppose the 
strength of an angel or his habits of virtue are 
sufficient to resist all possible temptation, than 
there is to suppose the strength of man is sufficient 
to do so. The same temptation which would over- 
come t?ie man, might not, indeed, overcome an 
angel ; but a temptation sufficiently increased to 
bear some adequate proportion to his disposition 
to resist, might, and doubtless would, overcome 
him. Nor is there any apparent reason why God 
should be obliged to secure an angel from falling, 
any more than there is why He should secure a 
man." If, therefore, angels are allowed to exist at 
all, there seems to be no greater improbability that 
they should have sinned, than there is that man 
should have done so. 

Secondly. Many angels have sinned. We 
know, upon the authority of the sacred oracles 
that our Lord cast ''seven^^ of those wicked spirits 
out of Mary Magdalene ; and that from the 
demoniac of Gadara, He ejected a company so 
great as to deserve the name of ''legion.'^'* But 
what are two individuals beside the whole human 
race ? And what must be the entire army from 



128 THE CATECHETICAL INSTRUCTOR. 

which such detachments as these are allotted to 
the molestation of solitary individuals ? *'The 
parts of tempter and accuser, which are indeed by 
the Holy Ghost most frequently ascribed to Satan, 
the prince of devils, inasmuch as they imply, if 
not the continual, yet the very frequent presence, 
promptings, and superintendence of such an agent 
with every man, may convince us that, as God 
alone is omnipresent, the name Satan is applied to 
many individuals, and that these individuals are 
sufficiently numerous to lay siege to every heart, 
and to keep a watch over every action of man- 
kind." 

Thirdly. The angels that sinned were cast 
out of heaven, and are reserved unto the judgment 
to be punished. We commonly hold that the 
devils are in hell. The ancient fathers, on the 
contrary, placed their habitation in the air. Jerome 
says, it was the general opinion of the doctors of 
the Church that the air between the heaven and 
the earth was filled with evil spirits. There are 
Scripture reasons for both of these suppositions. 
St. Peter says, that **God spared not the angels 
that sinned, but cast them down to hell" {tarta- 
rus). St. Paul calls Satan "the prince of the 
power of the air ;" and Job and Peter represent the 
devil as "going up and down in the earth and 
walking to and fro in it." It is, therefore, not 



THE CATECHETICAL INSTRUCTOR. 129 

material which of these opinions we adopt; espe- 
cially since their harmony is perfectly easy and 
natural, in the probability that the leaders in this 
fatal conspiracy are more closely confined with 
only occasional privileges, while those of their 
compeer^, who were seduced by them into rebel- 
lion, are permitted to roam more at large over the 
world. The crime of both, however, was the 
same in its essential elements, and their ultimate 
destiny is the same. Engaged together in rebel- 
lion, the utmost rigor of their punishment is only 
suspended for a moment. Destitute of happiness 
at present, they stand in constant anticipation of a 
far more fearful and certain judgment and fiery 
indignation, which shall devour the adversaries. 
(Matt. viii. 29; ib, xxv. 41.) 



LESSON XXI. 

CREATION OF MAN. 

Question. // was said a few lessons back^ that 
on the sixth day of the world, God made man^ 
both male and female: Out of what did God 
make the body of man? 

Answer, The Lord God formed man of the dust 
of the ground. Gen. ii. 7 ; ib, iii. 19, 23; Job. x. 
9 ; Ps. ciii. 14; Eccl. xii. 7 ; Isa. Ixiv. 8, 



130 THE CATECHETICAL INSTRUCTOR. 

Q. When man was first formed of the dust, 
did he possess life and breath as he now does ? 

A, No. But God breathed into his nostrils the 
breath of life ; and man became a living soul. 
Gen. ii. 7 ; Job. xxxiii. 4 ; Isa. ii. 22 ; Acts xvii. 25. 

Q. Did not God also give to man a thinking, 
feeling and immortal spirit f 

A, Yes. There is a spirit in man ; and the in- 
spiration of the Almighty giveth them understand- 
ing. Job. xxxii. 8 ; Prov. xx. 27 ; Eccl. xii. 7 ; Isa. 
xxxi. 3 ; ib, xlii. 5 ; Zech. xii. i ; i Cor. xv. 45. 

Q. By what name did God call the man after 
He had made him and had given him life and 
spirit? 

A, In the day that God created man, male and 
female created He them, and blessed them, and 
He called their name Adam, Gen. v. i, 2. 

Q. What was the moral and spiritual^ charac- 
ter of man as he came from the hand of God? 

A, God created man in His own image. Gen. 
i. 27 ; I Cor. xi. 7 ; James iii. 9. 

Q. What do you understand by the ^^ image of 
God'''' in this place? 

A, The image of God, in which Adam was 
created, consists in knowledge, righteousness, and 
true holiness. Col. iii. 10 ; Eph. iv. 23, 24; Eccl. 
vii. 29. 

Q. Where did God place Adam after He had 
made him in His own image 

A, The Lord God planted a garden, eastward 
in Eden ; and there put the man whom He had 
formed, to dress and to keep it. Gen. ii. 8, 15. 

Q. Did God make any provision for the happi- 
ness of man while in the garden of Eden ? 



THE CATECHETICAL INSTRUCTOR. 131 

A. Yes. Out of the ground made the Lord 
God to grow every tree that is pleasant to the 
sight and good for food ; the tree of hfe also, in 
the midst of the garden, and the tree of the knowl- 
edge of good and evil. Gen. ii. 9 ; Isa. li. 3. 

Q. W/iaf command did the Lord give to Adam 
concerning the trees of the garden ? 

A, The Lord God commanded the man, say- 
ing. Of every tree of the garden thou mayest freely 
eat, except the tree of the knowledge of good and 
evil: thou shalt not eat of it. Gen. ii. 16, 17. 

Q. What reason did God assign why Adam 
must not eat of the tree of the knowledge of good 
and evil ? 

A, For, said God, in the day that thou eatest 
thereof thou shalt surely die. Gen. ii. 17 ; ib, iii. 
3; Rom. vi. 23; I Cor. xv. 56; James i. 15. 

Q. Did God give to man any authprity over 
any other of His works besides the trees of the 
garden ? 

A, Yes. God blessed them and said unto 
them, be fruitful, and multiply, and replenish the 
earth, and subdue it ; and have dominion over the 
fish of the sea, and over the fowl of the air,* and 
over every living thing that moveth upon the 
earth. Gen. i. 28 ; Ps. viii. 5-8. 

REMARKS. 
First. The creation of man was attended with 
peculiar ceremony. When the foundations of the 
earth were laid, and the heavens were stretched 
as a curtain, God simply spake and it was done ; 
He commanded and they stood fast. But when 



132 THE CATECHETICAL INSTRUCTOR. 

man, their occupant, was to be created, a solemn 
council was held in the chambers of eternity. 
The Most High said, *'Let us make man in our 
image, after our likeness." To whom did God 
thus speak? Not to man: for man did not yet 
exist. Not to angels: for (i) angels were not 
parties in the creation of the world. Moreover (2) 
it is not said that man was created in the likeness 
of angels, but in the image of God. To whom, 
then, does ''^j*" refer? It directs our thoughts to 
the mystery of the ever-blessed Trinity, by whom, 
in an equal and united sense man was made. Here, 
the Father, the Son, and the Holy Ghost — three 
divine persons, in one God — in holy conclave, con- 
sult upon the existence, nature, faculties, relations, 
and destinies of man. How fearfully grand are to 
be the next exhibitions of the divine power ! How 
amazingly awful are the realities involved in the 
next act of His Almighty hand ! Who, that has 
read tbe opening pages of man's subsequent histo- 
ry, feels not that the moment's pause was preg- 
nant with events of the most overwhelming magni- 
tude ? The decree went forth. Man is formed. 

Secondly. Man is fearfully and wonderfully 
made. He is a compound being — compounded 
of body and soul. In one organization, of the 
most exquisite texture, are combined, all the 
essential elements of the grossest matter, and 



THE CATECHETICAL INSTRUCTOR. 133 

the most refined and ethereal spirit. He was to 
be the connecting link between earth and heaven. 
His body, consisting of more than a million of 
parts — greater and smaller — wrought and inter- 
articulated with the most consummate skill and 
wisdom, differed nowise in its essence, from 
the merest clod beneath his feet. His soul, 
divine in its origin, and semi-divine in its faculties 
and attributes, we know not, was inferior to the 
most exalted intelligence divine power had ever 
produced. To a form erect, and capable of the 
most easy and graceful motions, was added a 
countenance expressive of the highest intelligence. 
The senses — tasting, hearing, seeing, etc. — 
are, of themselves, worlds of wonder. These 
were to be the avenues of communication 
with this lower world, as reason, imagination, hope, 
memory, will, etc., are the media of intercourse, 
with the world within and the world without. How 
vast are the capaties of the soul ! At one bound 
imagination sweeps over earth and heaven, sur- 
veys the illimitable extents of creation, counts the 
stars, and weighs the worlds in a balance. Rea- 
son checks the precipitate whirl of creation; sus- 
pends the universe, moral and material, upon a 
poise, calculates its dimensions, describes its rela- 
tions, foretells its wants, its destinies and its end. 
Hope dissipates every cloud, surmounts every dif- 



134 THE CATECHETICAL INSTRUCTOR. 

ficulty, ascends every steep, overleaps every bar- 
rier, stills every storm and tempest ; and, with 
more than chemical power, extracts good out of 
every event, painful or pleasant, bitter or sweet, 
prosperous or adverse. How wondrous are the 
powers of the will I How amazingly mysterious 
is its influence ! Diffusing itself through the whole 
man, at once it acts upon every bone, upon every 
muscle, and upon every fibre — prompting their 
motions, directing their course, and compelling 
their measures. It is the will that loves or hates, 
chooses or refuses, rejoices or mourns, approves or 
disapproves. It is the will that gives to reason 
her strength, to imagination her brilliancy, and to 
hope her buoyancy. Will keeps the treasures of 
the entire man. What will says, the man does ; 
and what will says not, man does not. How ex- 
traordinary is the power of the will ! How won- 
derful is man ! 

Thirdly. We shall hereafter see that both in a 
natural and a federal sense, the first man involved 
the whole human race. On the day that God 
made man He called his name Adam. This ap- 
pellation was generic. It not only distinguished 
man from every other species of existence, but it 
also embraced within its comprehension the entire 
species of man. On the same day, God made, in 
embryo, of one blood, all nations of men for to 



THE CATECHETICAL INSTRUCTOR. 135 

dwell on the earth, and determined the times be- 
fore appointed and the bounds of their habitations. 
He was the father ; they are the children. From 
him sprang so many as the stars for multitude, and 
as the sand upon the seashore innumerable. In 
him, all were created ^'upright" — were *'made in 
the similitude of God." In him, all were "crowned 
with glory and honor," and in an inferior sense 
were constituted "the lords of creation." In him, 
was given to all "dominion over the fish of the sea, 
and over the fowls of heaven, and over every living 
thing that moveth upon the earth." In him, as 
their representative head, all were placed upon 
probation in the garden of Eden ; and, as St. Paul 
called those the acts of Levi, which were perform- 
ed by his father, Abraham, generations before, 
saying, "Levi paid tithes in the loins of his father," 
(Heb. vii. 9, 10), so the acts of their father, Adam, 
are accounted to his posterity. When he partook 
of the forbidden fruit, and fell from his upright- 
ness, they were impHcated in that act and in that 
fall. "By one man's disobedience many were 
made sinners." "By the offence of one, judgment 
came upon all men to condemnation." "By one 
man, sin entered into the world, and death by sin: 
and so death passed upon all men, for that all have 
sinned." (Rom. v. 12. 18, 19.) 

Fourthly. The first man was created in the 



136 THE CATECHETICAL INSTRUCTOR* 

moral likeness of God, No member of the human 
race ever possessed higher quaUfications to sustain 
the representative relations of Adam, than did he 
himself. To say nothing of the faculties and at- 
tributes which his posterity have inherited, but 
which they, perhaps, possess in a far inferior de- 
gree, who, of all his descendants, has ever come 
into the world with equal moral advantages ? His 
reason was unbeclouded, his will was upright, his 
affections were pure. The sentiments of the 
moral law were graven on his heart. The emo- 
tions of his soul vibrated in unison with the divine 
loveliness. He heard without distrust, and con- 
fided without reserve. Sin, that deadly malaria, 
had infected no part of his nature. He possessed 
no inordinate desires, no ungovernable passions, 
no unhallowed impulses. "Knowledge, righteous- 
ness and true holiness," spread their benign and 
peaceful influence over his entire spirit, and occu- 
pied the inner temple of his soul without a rival 
adversary. Such was the native condition of his 
mind, that uninfluenced by the tempter, (and we 
know not that God was obliged to protect either 
him or his posterity from temptation while on a 
state of trial,) godliness, righteousness and truth 
had been the continued and necessary result. But 
man created in honor abode not. He hearkened 
to temptation and fell from his original upright- 



THE CATECHETICAL INSTRUCTOR. 137 

ness : and is there room left to doubt, that under 
similar circumstances, we had all acted in like 
manner? ^'Ye are witnesses to yourselves, that 
ye are the children of Adam." 



LESSON XXII. 

THE FALL OF MAN. 

Question. In the last lesson it was said that 
God, having 7nade the first man holy and happy, 
and having placed him in the garden of Eden, 
commanded him not to eat of the tree of the knowl- 
edge of good and evil : Did Adam keep that com- 
mand? 

Answer, No. When the woman saw that the 
tree was good for food, and that it was pleasant 
to the eyes, and a tree to be desired to make one 
wise, she took of the fruit thereof and did eat, 
and gave also to her husband and he did eat. 
Gen. iii. 6. 

Q. Was it not a great sin in Adam and Eve 
thus to violate a known command of God? 

A, Yes. It had been better for them not to have 
known the way of righteousness, than, after they 
had known it, to turn from the holy commandment 
delivered unto them. 2 Peter ii. 21 ; Rom. vii. 

13- 

Q. When God came down to inspect their con- 
duct, whether tliey had obeyed His voice or not^ 
What did they do ? 



138 THE CATECHETICAL INSTRUCTOR. 

A. When they heard the voice of the Lord 
God walking in the garden, in the cool of the day, 
Adam and his wife hid themselves from the pres- 
ence of the Lord, among the trees of the garden. 
Gen. iii. 8. 

Q. W/iy did they hide themselves ? 

A, Adam said unto the Lord, I heard Thy voice 
in the garden, and I was afraid. Gen. iii. lo. 

Q. Did not this show that they felt themselves 
guilty ? 

A, Yes. The wicked flee when no man pur- 
sueth, but the righteous are bold as a lion. R:ov. 
xxviii. i; Job. xxiv. 13-17 ; i John iii. 20, 21; 
Rev. vi. 15-17. 

Q. How did Adam attempt to excuse the sin 
which he had committed ? 

A, The man said, the woman whom Thou gav- 
est to be with me, she gave me of the tree and I 
did eat. Gen. iii. 1 2. 

Q. What excuse did the woman offer ? 

A, The woman said, the serpent beguiled me 
and I did eat. Gen. iii. 13 ; 2 Cor. xi. 3. 

Q. Were these excuses sufficient to Justify their 
criminal conduct'^ 

A, No. No excuse can justify sin. Ex. xxiii. 
7; ib, xxxiv. 7; Job. x. 14; ib, xxxvi. 21: Ps. Ixvi. 
18; Ezek. xviii. 4; Heb. ix. 22. 

Q. What are we co7nmanded to do when we are 
enticed to do wickedly ? 

A, If sinners entice thee, consent thou not. 
Prov. i. 10 ; Gen. xxxix. 7, 8; Eph. v. 11. 

Q. Is it not wrong even to listen to wicked 
counsel? 

A, Yes. Cease to hear the instruction that 



THE CATECHETICAL INSTRUCTOR. 139 

causeth thee to err from the words of knowledge. 
Prov. xix. 27; Deut. xiii. 1-4; Ps. i. i ; Jer. xxiii. 
16, 17. 

Q. How did God express His displeasure 
towards the serpent in this instance? 

A. The Lord God said unto the serpent, "Be- 
cause thou hast done this, thou art cursed above 
all cattle, and above every beast of the field, and 
upon thy belly shalt thou go, and dust shalt thou 
eat all the days of thy life. Gen. iii. 14, 15. 

Q. What did He say unto the wo7nan f 

A, Unto the woman He said, I will greatly mul- 
tiply thy sorrow and thy conception ; in sorrow 
shalt thou bring forth children, and thy desire 
shalt be to thy husband, and he shall rule over 
thee. Gen. iii. 16; i Cor. xi. 3; ib, xiv. 34; Eph. 
V. 22-24; I Tim. ii. 11-14; i Pet. iii. 1-6. 

Q. What did God say unto the man ? 

A. Unto Adam He said, "Because thou hast 
hearkened unto the voice of thy wife, and hast 
eaten of the tree of which I commanded thee, say- 
ing, thou shall not eat of it, cursed is the ground 
for thy sake ; in sorrow shalt thou eat of it all the 
days of thy life." Gen. iii. 17-19. 

Q. JDid not the Lord then drive them both out 
from the garden of Eden f 

A, Yes. The Lord God drove out the man, 
and He placed at the east of the garden of Eden 
Cherubim and a flaming sword, which turned 
every way to keep the way of the tree of life. 
Gen. iii. 23, 24. 

Q. Why did the Lord drive the?n out from the 
garden of Eden ? 

A. Lest the man should put forth his hand and 



140 IHE CATECHETICAL INSTRUCTOR. 

take also of the tree of life, and eat and live for- 
ever. Gen. iii. 22. 

Q. What penalty did God annex to eating the 
forbidden fruit f 

A, God said, **In the day thou eatest thereof, 
thou shalt surely die." Gen. ii. 17; Rom. vi. 23; 
I Cor. XV. 56; James i. 15; i John v. 16, 17. 

REMARKS. 
It is not suited to the designs of the present 
work to enter into an examination of the various 
conjectures which have been instituted respecting 
the extraordinary personage by whom our first 
parents were seduced into sin. Some maintain 
that no real serpent was intended ; but that their 
seduction was effected immediately by the devil 
in person. Others, with equal warmth, contend 
that Satan had no hand in the temptation, but 
that it was wholly effected by a natural serpent. 
That opinion which to us seems more probable, 
and which is most commonly held, is that Satan 
was the agents and that a serpent was the instru- 
ment. There is the less reason to doubt this, 
since we know that Satan is represented in Scrip- 
ture as an implacable enemy to God and man ; 
and since he is particularly styled "that old ser- 
pent called the devil and Satan, which deceiveth 
the whole world." (Rev. xii. 9.) Be this as it 
may, however, their fall was actually accomplished, 
and with them that of their entire posterity. Their 



THE CATECHETICAL INSTRUCTOR. 141 

Sin, with its conseqences, is that in which we are 
most deeply interested, and demands our special 
attention. 

First. The Sin of Adam. In this we observe, 
(i) A contempt of the divine authority, Adam 
was placed upon probation under a positive law. 
The main difference between a moral and positive 
precept is, that the former is commanded because 
it is right; the latter is right, because it is com- 
manded. The obligation of the one arises prin- 
cipally from its inherent character; that of the 
other arises solely from the authority whence it 
emanates. For this reason it is, that positive pre- 
cepts are reckoned the most proper trial of obedi- 
ence; and for this reason also, the violation of a 
positive precept is esteemed a more blamable con- 
duct, and a stronger evidence of the divine con- 
tempt, than might be found in a transgression of 
some moral obligations. In this instance, obe- 
dience and disobedience are to be measured by 
the same rule; and as obedience in the one case 
had been the highest mark of respect for the 
divine authority; so disobedience in the other, was 
the highest mark of disrespect for that authority. 
Here was the crime of Adam. He not only dis- 
regarded all the sentiments of the moral law 
inately graven on his heart, but he also trampled 
beneath His feet the sovereign authority of the 
great original of his being. 



142 THE CATECHETICAL INSTRUCTOR. 

(2) A contempt of the divine veracity. "The 
Lord is a God of truth," — "His Word is true from 
the beginning." On this account He demands 
the implicit confidence of His creatures ; and in 
this character He presented Himself before Adam 
in the garden of Eden, forbidding him to "eat of 
the tree of the knowledge of good and evil," say- 
ing, "In the day thou eatest thereof, thou shalt 
surely die." In opposition to this, the tempter 
said, "Thou shalt not surely die.'^ To this latter 
declaration he hearkened, and despising the 
veracity of God not less than His authority, he 
partook of the interdicted fruit and did eat. This 
offence involved the malignity of a disbelief of the 
divine word, the malignity of charging God with 
falsehood. "He that beheveth not God hath 
made Him a liar." (i John v. 10.) 

(3) A crime with deliberation. It is worthy of 
special remark, that the inspired apostle says, 
"Adam was not deceived.'' (i Tim. ii. 14.) By 
whatever surprise the woman was taken; how- 
ever ignorant she may have been of the character 
of the person by whom she was tempted, and of 
the important consequences which her act was to 
involve ; nothing of this can be supposed of the 
man. The essential elements of an unwary act 
were all wanting in his case. He saw, not thro' 
a glass darkly the relations he sustained to God 



THE CATECHETICAL INSTRUCTOR. 143 

and to his subsequent posterity. He beheld with 
open face the divine command, and the counsels 
of the tempter. He distinctly understood what 
were to be the rewards of his fidelity, and the pen- 
alty of his unbelief and sin. He deliberated upon 
the one and the other, and, with calm and meas- 
ured step, he transcended the hmits which the 
infinite Sovereign had placed for his feet. "He 
took of the fruit of the tree and did eat." For 
this act there were none of the extenuations of 
ignorance, none of the apologies of deception. 
Whatever contempt of the divine veracity, or the 
divine authority it showed, the iniquity of his deed 
was heightened by the consideration that // was 
performed deliberately and knowingly. 

Secondly. The consequences of Adam's Sin. 
The consequences of Adam's transgression, as they 
relate both to himself and to his posterity, so, they 
are distinguishable into those which were natural 
and immediate^ and those which are penal and re- 
mote. Of the former observe, 

(i) The loss of the divine image. It is not cer- 
tain how long Adam retained his uncorrupted in- 
nocence. But it is presumed, that, had he done 
so for a certain length of time, perhaps until the 
identical period when *'he heard the voice of the 
Lord God walking in the garden in the cool of the 
day," he and his posterity had been confirmed in 



144 THE CATECHETICAL INSTRUCTOR. 

a State of holiness and happiness forever. But 
alas ! he sinned and the felicity was lost, eternally 
lost. In the stead of a perpetual confirmation in 
holiness, he and they were registered in the annals 
of eternity as offenders in the divine government. 
The moral likeness of God was effaced from his 
heart, and a transcript of the infernal tempter was 
drawn in the stead thereof. "Righteousness and 
true holiness," insulted and agrieved, abandoned 
the earth. The divine knowledge was obliterated 
from the soul ; and man, a miserable, moral wreck, 
was left to wander an alien from God and from 
heaven. 

(2) The corruption of his nature. The line of 
virtue once crossed, there are no bounds to sin. 
The flood-gates of iniquity broken up, vice, like 
an ever-swelling tide, rushes in upon the soul. 
The first step of revolt corrupted the judgment, 
seared the conscience, estranged the will and 
poisoned the affections. "The whole head became 
sick, and the whole heart was faint." Having 
cast off his rightful allegiance to God, man became 
the abject and servile panderer to every foul and 
loathsome passion. Malice, envy and rage ; de- 
ceit, hypocrisy and guile ; covetousness and sensu- 
ality, all abominations, claimed him as their vassal, 
and led him a willing captive into captivity. "He 
that committeth sin is the servant of sin." Qohn 
viii. 34; Rom. vi. 16.) 



THE CATECHETICAL INSTRUCTOR. 145 

(3) The withdrawment of the divine smiles and 
approbation, A smile of benignant pleasure and 
complacency had rested upon the divine counte- 
nance, as He beheld man wearing His own image, 
and breathing His own Spirit. Nor did that smile 
create a small part of the bhss of Eden. The 
recognition of his Father's love, imparted unutter- 
able joy to the heart of the man, and converted 
the solitary place into a paradise below : and had 
he retained his integrity, that joy had abode as a 
river, and increased as the waves of the sea. But 
man created in honor abode not ; and with his 
fall a dark cloud passed over the bright source of 
his bliss. In expression of His displeasure at sin, 
God withdrew the smiles of His love, and man, 
rebellious and fallen, was driven a miserable exile 
from his native garden. With cares, and sorrows, 
and labors multiplying upon his heart, he was com- 
manded to go from Him, the light of whose coun- 
tenance alone can dispel the sorrows of the mind, 
and give even affliction a joy. 

(4) The disorganization of the natural and 
physical world. We set down the irregularities 
and miseries of the present world among those 
effects of sin, which are not so much its penal con- 
sequences, as its concomitant and natural result. 
They are to sin what the rigors of the dungeon are 
to capital offence : not the punishment of crime. 



146 THE CATECHETICAL INSTRUCTOR. 

but God's method of bringing men to the retribu- 
tions of the last day. How incalculably great are 
the miseries of life — ^miseries superinduced by sin ! 
O man ! how fatal to the universal peace of ani- 
mated nature was thy transgression. How deep 
the agonies and pains, with which thy posterity 
enter life, and how abject the state in which they 
pass it through ! Amid what heart-rendings and 
tears do they end it ! From the cradle to the 
grave all is contention and strife-^all is labor and 
anxiety — all is vanity and vexation of spirit. (Eccl. 
ii. 1-26.) 



LESSON XXHL 

ORIGINAL AND UNIVERSAL SIN. 

Question. What relation did Adam sustain to 
the rest of the human race ? 

Answer, Adam sustained to the rest of the 
human race both a natural, and a federal relation. 

Q. What do you mean by a natural relation ? 

A, A natural relation is that which a father 
bears to his son. 

Q. What is a federal relation? 

A, A federal relation is that in which one per- 
son represents another before the eyes of the law. 

Q. Can you give an example of a natural re- 
lation ? 



THE CATECHETICAL INSTRUCTOR. 147 

A, Yes. Adam was naturally related to the 
son, whom he begat in his own likeness. Gen. v. 3. 

Q. Can you give an example of a federal rela- 
tion? 

A. Yes. When one person stands in behalf of 
another, so that the acts of the former are charged 
to the account of the latter, there will be a federal 
(constituted) relation between them. 

Q. If^ then^ Adam sustained a natural relation 
to the whole huinan race, are not all 77ie7i in a 
proper sense His descendants ? 

A, Yes. Of one blood hath God made all na- 
tions of men to dwell on the face of the earth, and 
hath determined the times before appointed, and 
the bounds of their habitations. Acts xvii. 26. 

Q. In like manner, if He sustained a federal 
relation to all men, must not all men have been 
involved in the guilt and condemnation of His fall? 

A, Yes. By one man's disobedience many 
were made sinners ; and by the offence of one, 
judgment came upon all men to condemnation. 
Rom. V. 12-19. 

Q. What do the Scriptures say concerning the 
corruption of the human race ? 

A, God looked upon the earth, and behold, it 
was corrupt : for all flesh had corrupted his way 
upon the earth. Gen. vi. 12; Ps. x. 2-1 1; ib, 
xiv. 1-3; ib. xxxvi. 1-4; Isa. lix. 2-8; Rom. i. 
21-32 ; ib, ii. 1 ; ib, iii. 9-19 ; Gal. iii. 22. 

Q. Do not all persons discover a wicked and 
depraved disposition very early in life ? 

A, Yes. The wicked are estranged from the 
womb ; they go astray as soon as they be bom, 



148 THE CATECHETICAL INSTRUCTOR. 

speaking lies. Ps. Iviii. 3-5; Job. xx. 11; Prov. 
xxii. 15 : Eccl. ix. 3 ; Isa. xlviii. 8. 

Q. Is it not^ therefore, certain that infants are 
born into the world under guilt and condemnation? 

A. Yes. Behold, I was shapen in iniquity; 
and in sin did my mother conceive me. Ps. li. 5 ; 
Gen. V. 3 ; Job xi. 12 ; ib, xiv. 4; John iii. 6 ; ib. 
ix. 34 ; Eph. ii. 3. 

Q. What^ then^ becomes of those who die in 
infancy ? 

A. Children dying in infancy would be lost, but 
that the sovereign and mysterious grace of God 
renews and saves them. 2 Sam. xii. 16-23; Matt, 
xix. 13, 14 ; ib, xx. 15 ; John iii. 8 ; Rom. ix. 14-16. 

REMARKS. 
Original sin is that corruption of our nature 
which was derived from Adam — the natural and 
federal head of the entire race — and in which all 
our actual sins originate. It is not for us to iSnd 
fault with the doctrine of original and inherited 
depravity; especially, since God hath observed 
the same system of imputation in man's recovery 
and justification, as in his fall and condemnation. 
It is beyond all contradiction, that *'Adam begat 
a son in his own likeness" — that, "that which is 
born of the flesh is flesh," and "walketh after the 
flesh" — that *'no one can bring a clean thing out 
of an unclean" — that *'man is born as the wild 
ass's colt" — that **folly is bound up in the heart of 
a child" — that *'the heart of the sons of men is 



THE CATECHETICAL INSTRUCTOR. 149 

fully set in them to do evil" — that ''man is a trans- 
gressor from the womb" — that "by one man's dis- 
obedience many were made sinners" — that "by 
the offence of one, judgment came upon all men to 
condemnation" — that ^'by nature we are all the 
childrefi of wrath even as others?'' (Gen. iii. 6 ; 
John iii. 6 ; Rom. viii. s ; Job. xiv. 4 ; ib, xi, 12 ; 
Prov. xxii. 15 ; Eccl. ix. 3 ; Isa. xlviii. 8; Rom. v. 
18, 19; Eph. ii. 3.) And therefore we subjoin the 
following as evidence also of the universality of 
sin, 

(i) All men everywhere acknowledge the nee- 
essity of an atonement for sin. It is not material 
to this argument what form of religion men prac- 
tice ; nor yet, what satisfaction they consider suffi- 
cient for the offences they commit. There is in 
every nation and among every tribe a recognition 
of crime and a conviction that some satisfaction is 
necessary in order to propitiate its offended deity. 
Every nation on earth has some form of religious 
rites and ceremonies. Every nation has its temples, 
its altars, its priests and its sacrifices. Every na- 
tion is wont to confess sin, is wont to deplore crime, 
is wont to supplicate a divinity, who is esteemed to 
be justly incensed at the moral defection of the 
people. 

(2) Christ has offered a satisfactio7i for sin. 
universal in its intent, "God so loved the world. 



150 THE CATECHETICAL INSTRUCTOR. 

that He gave His only begotten Son, that whoso- 
ever believeth on Him should not perish, but have 
everlasting life." "If any man sin, we have an 
advocate with the Father, Jesus Christ the right- 
eous ; and He is the propitiation for our sins, and 
not for ours only, but also, for the sins of the whole 
world." The use which the apostle Paul makes of 
this doctrine is that all men needed such a sacri- 
fice. "Because," said he, "we thus judge, that if 
one died for all, then were all dead ; and that He 
died for all." (2 Cor. v. 14, 15.) 

(3) ''God commandeth all 7nen everywhere to 
repent y The doctrine of repentance is based 
upon the supposition that man is a sinner ; and as 
a duty, it can relate only to such. Hence, said 
our Lord, "we come not to call the righteous, but 
sinners to repentance" ; and the apostle, "I per- 
ceive that thy heart is not right in the sight of 
God ; wherefore, repent of this thy wickedness." 
Indeed, there can be no repentance where there is 
no sin : and a universal command to repent, im- 
plies the universal existence of sin. 

(4) // is declared that without faith in Christ 
no man can be saved, "He that believeth on the 
Son, hath everlasting life ; and he that believeth 
not the Son shall not see life ; but the wrath of 
God abideth on him." "He that believeth and 
is baptized shall be saved, and he that believeth 



THE CATECHETICAL INSTRUCTOR. 151 

not shall be damned." These declarations extend 
with equal force to every man, of every nation, 
and in every age of the world. In one universal 
fall, all are concluded in unbelief and sin ; and the 
Jew can be justified alone by faith, and the Gen- 
tile alone through faith. "As in Adam all die, 
even so in Christ must all be made alive." 

(5) In like manner it is said that no man can 
be saved without regeneration, "Verily, verily, I 
say unto you, except ye be converted, iand become 
as little children, ye cannot enter into the kingdom 
of heaven." *'Except a man be born of the Spirit 
and of water, he cannot enter into the kingdom of 
God." The doctrine of regeneration implies that 
the nature of man is depraved, that this depravity 
is a disqualification for the kingdom of heaven, 
and that it must be taken away, as a prerequisite 
to its enjoyment; and the universality of this 
requisition is absolute evidence of the universality 
of human depravity. 

(6) We are witnesses to ourselves that sin^ 
like a deadly malaria, has infected ojir entire race. 
How little confidence does man repose in his 
fellow man ! and how multitudinous are the 
means of defence, with which they are ever and 
anon providing themselves, against the endless 
outbreaks of vice ! To refer alone to the means 
furnished and sanctioned by law, for the safety 



152 THE CATECHETICAL INSTRUCTOR. 

of our persons and property — the bolts, bars and 
locks ; the notes, bonds and deeds ; the jails and 
dungeons, the chains and galleys ; the post, the 
pillory and the gibbet, by which we secure our 
houses, prevent the mischiefs of fraud and vio- 
lence, punish some offenders, or deter others from 
similar nefarious perpetrations : all these, and the 
like, are gloomy and dreadful proofs of the cor- 
ruption of the world in which they exist. They 
exist in all places, wherever men are found, of 
sufficient capacity, and under proper circum- 
stances, to attempt a regular opposition to 
crimes, a continued preservation of peace, and a 
general establishment of personal safety. The 
sinfulness which they are intended to resist, is, 
therefore, equally universal. 



LESSON XXIV. 

THE LAW. 

Question. What is the sum of the whole law 
of God? 

Answer. Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with 
all thy strength, and with all thy mind : and thy 
neighbor as thyself. Luke x. 27 ; Deut. vi. 5 ; ib, 
X. 12; Lev. xix. 18; Matt. vii. 12; ib, xix. 19 j 



THE CATECHETICAL INSTRUCTOR. 153 

il^. xKii, 36-40; Rom. xiii. 8-10; Gal. v. 14; i 
John iv. 7, 20, 21. 

Q. Is there anything unreasonable or unjust in 
the requisitions of God's law ? 

A, No. The law is holy ; and the command- 
ment holy, and just, and good. Rom. vii. 12 ; 
Ps. xix. 7-10; Mic. vi. 8 ; i Tim. i. 8-10. 

Q. What kind of obedience does the law re- 
quire ? 

A. The law requires continual and universal 
obedience : for it is written. Cursed vis every one 
that continueth not in all things, written in the 
book of the law to do them. Gal. iii. i o ; Deut. 
xxvii. 26; Jer. xi. 3; Ezek. xviii. 4; Jas. i. 15. 

Q. If Adam and all his posterity had invaria- 
bly kept the law from the first, loving God su- 
premely and their neighbor as themselves, Would 
they not have been happy forever ? 

A, Yes. If there had been no sin, there had 
been no condemnation. 

Q. But have not all men violated the great 
principles involved in the law ? 

A, Yes. By one man, sin entered into the 
world, and death by sin : and so death hath passed 
upon all men, for that all have sinned. Rom. v. 
15 ; Gen. vi. 12 ; Rom. ii. 14, 15 ; ib, iii. 9-19 ; 
Gal. iii. 22. 

Q. What is sin ? 

A, Sin is a transgression of the law. i John 
iii. 4; Rom. iii. 20 ; ib, iv. 15 ; ib, v. 13; ib. vii. 
9 ; I Cor. XV. 56. 

Q. Does not the law of God condemn all un^ 
righteousness as sin f 

A. Yes. Whosoever shall keep the whole law, 



164 THE CATECHETICAL INSTRUCTOR. 

and yet offend in one point, he is guilty of all. 
Jas. ii. 10 ; Matt. v. 19 ; Gal. iii. 10 ; i John v. 17. 

Q. Since, then, the law condemns all unright- 
eousness, and since all have sinned, Are not all 
men under the condemnation of the law ? 

A, Yes. As many as are under the law, are 
under the curse of the law. Gal. iii. 10; Rom. 
iii. 19 ; ib. iv. 15 ; ib, vii. 8-1 1. 

Q. Can any man now be justified by his own 
works ? 

A, No. By the deeds of the law, there shall 
no flesh be justified in the sight of God. Rom. 
iii. 20; Job ix. 23; ib, xxv. 4-6; Ps. cxliii. 2; 
Rom. iv. 2 ; Gal. ii. 16; ib. iii. 11 ; ib, v. 4 ; Tit 
iii. 5. 

Q. Is any man able to atone for the sins of 
another man f 

A. No. None of them can by any means re- 
deem his brother, nor give to God a ramsom for 
him. Ps. xliii. 7-9; Job ix. 32, 33. 

Q. Can any man possibly bring a sufficient 
atonement for his own sins ? 

A. No. The Lord will not be pleased with 
thousands of rams, or with ten thousands of rivers 
of oil. If I give my first born for my transgres- 
sion, the fruit of my body for the sin of soul, it will 
avail nothing. Mic. vi. 7; Ps. 1. 7-17; ib, Ii. 
16; Isa. Ixvi. 3; Heb. vii. 18; ib, x. 1-4. 

REMARKS. 
*'The law entered that the offence might 
abound." Here was the design of the moral law. 
It was not given as a covenant of works in the 



THE CATECHETICAL INSTRUCTOR. 165 

observance of which man might be saved; but 
simply as a means by which the extent and enor- 
mity of sin might be illustrated. As in everything 
else, the mind becomes informed by dwelling on 
particulars ; so *'by the specifications of the law 
is the knowledge of sin.'' (Rom. iii. 20.) For 
this reason also, the penalty of sin was not re- 
peated in the giving of the moral law, as in the 
case of the law given to Adam in the garden. 
Nevertheless, we may remark, 

First. TJie obligations of the moral law are 
absolute. Their foundation is laid in the relations 
of beings. It were impossible that intelligent crea- 
tures should exist, related to the divine Creator, 
without being at the same time under obligation 
to love Him in the manner described in the law; 
and it were equally impossible that they should 
exist related to each other as are men and angels, 
without being under obHgation to love each other 
in that inferior degree which the same law de- 
scribes ? 

Secondly. The requisitions of the moral law 
are reasonable, God could claim nothing, either 
for Himself or in behalf of His creatures, which 
right reason did not approve. *'What doth the 
Lord require of thee, but that thou shouldst love 
mercy, do justly, and walk humbly with thy God ? 
but that ** whatsoever ye would that men should 



156 THE CATECHETICAL INSTRUCTOR. 

do unto you, ye should do also unto them ? but 
that ye should render unto Caesar the things that 
are Caesar's, and unto God the things that are 
God's?" Less than this, reason could not 
demand. 

Thridly. The obligations of the moral law are 
universal, (i) As to duties. It embraces every 
positive precept, the reason of which we may not 
see at first, not less than those requisitions, the 
reason of which we do see, and because God can- 
not positively command anything which His rela- 
tions to the universe do not authorize Him to do, 
or which it would be wrong and sinful in His 
creatures to perform, therefore His positive pre- 
cepts are equally binding with the articles of the 
decalogue, (2) As to subjects. Every intelligent 
creature in heaven, earth or hell, is under the 
regulations of the moral law. Virtue in heaven is 
conformity to this law ; and vice on earth or in 
the world of despair, is a disconfo rmity to its 
requirements. The infant is born under it; and 
the heathen, who have not the written law, show 
by their acts of accusing or else excusing one 
another, that the work of the law is written on 
their hearts. (3) As to the extent of its demands. 
The law extends its dominion over every faculty 
of men and angels. God requires of no being 
more than He has physical and intellectual abil- 



THE CATECHETICAL INSTRUCTOR. 157 

tty to perform ; but He does require to the utmost 
of that ability. He lays a levy upon every men- 
tal and bodily power, and demands that *'thou 
love Him with all thy heart and with all thy soul, 
and with all thy strength, and with all thy mind ; 
and thy neighbor as thyself." (Luke x. 27.) 

Fourthly. The obligations of the moral law 
are perpetual. The ceremonial and judicial laws 
of the Jews, originating in the necessities of a 
temporary occasion, were designed only for a tem- 
porary existence, and were abolished — the one 
with the death of Christ, and the other with the 
dispersion of their nation. The moral law on the 
contrary, originating in the relations of beings, 
extends unalterably through a duration commen- 
surate with the existence of those relations. In 
all time and in all places it is the rule and meas- 
ure of right and wrong, and we may as readily 
imagine that the necessary distinction between 
right and wrong shall cease to exist, so that right 
will be no more right, and wrong will be no more 
wrong, as that the moral law, the rule of the one, 
and the measure of the other, should be abrogated. 
There can be no sin where there is no law, and 
no condemnation where there is no sin ; and by 
consequence men will cease to commit sin, and 
the wicked will cease to be condemned in the day 
when God blots out this law from the annals of 



158 THE CATECHETICAL INSTRUCTOR. 

eternity. Those who are saved, will not, indeed, 
be saved on the ground that they have fulfilled 
the law, but they will be saved in perfect harmony 
with the law fulfilled in the person of their Substi- 
tute; and those who are lost, to the latest ages, 
will be condemned as violators of this law. The 
devotions of heaven will recognize the claims of 
the moral law, and this law will constitute the 
strength of the chains of perdition. Like its divine 
original, it was always holy, just and good, and 
without variableness or shadow of turning will 
remain thus forever. We therefore infer 

(i) The iniquity of sin. Every sin originates 
in a principle of corruption and depravity ; and 
in its essential elements partakes of the charac- 
ter of the first transgression. It is a wanton in- 
fraction of the divine command, and a criminal 
contempt of the divine authority. Nay, it is a 
violation of natural justice, of common reason, and 
of the necessary relations of beings. No man 
can commit sin, without withholding from the 
Deity that to which He has a just and sovereign 
right ; and from his fellow man that to which the 
principles of universal equity entitle him. Hence, 
to be a sinner, is to be unrighteous. "All unright- 
eousness is sin." (i John v. 17.) 

(2) Sinners are condemned righteously and just- 



THE CATECHETICAL INSTRUCTOR. 159 

l}\ *'Every man consents unto the law, that it 
is good" — that were it strictly and universally 
obeyed, this world, with all its storms and tem- 
pests, with all its "hailstones and fire,'' with all its 
plagues and diseases, were a paradise still. "Out 
of thine own mouth, shalt thou be condemned, O 
thou wicked servant." Why acknowledge that 
the law is holy, just and good, and yet do not 
what it says? It avails nothing to say, that "we 
are carnal, sold under sin.'' This were the same 
as if we should say, "We do not keep the law, 
because we love to transgress it." And will not 
the Almighty avenge Himself of His adversaries ? 
"When He shall arise to contend with thee, thou 
wilt not be able to answer Him one of a thousand." 
(Job. ix. 3.) 

(3) The impossibility of being justified by works. 
It is self-evident, that no subsequent act of obedi- 
ence to a violated law which, during our entire 
existence, taxes every possible abiUty, can in any 
wise atone for the sins that are past. Upon that 
supposition, supererogation is out of the question. 
In no one instance, before or after, can man ren- 
der to the law more than the obedience of that 
moment requires. It is equally certain, that fidel- 
ity to no other law will wash away the sins against 
the moral law. This observation applies, with 
peculiar force, to the statutes of the land, the cer- 



160 THE CATECHETICAL INSTRUCTOR. 

emonies of the Church, the punctilios of the closet, 
and to every other expedient by which man at- 
tempts to expiate his own sins. Such acts are 
either embraced in the requisitions of the divine 
law, or they are not. If they are not, their per- 
formance cannot fulfill that law ; if they are, pres- 
ent obedience can never satisfy for past diso- 
bedience — it can avail only for the present 
moment. What though *'Naaman, captain of the 
hosts of the king of Syria, was a great man with 
his master and honorable, and a mighty man in 
valor," still, *'he was a leper." And what 
though we maintian all the relations of the world, 
to the admiration of our fellow men, still we are 
sinners against God ; and no effort of ours can 
take away that stain. '*If there had been a law 
given, which could have given life ; then, verily, 
righteousness had been by the law. But the 
Scripture hath concluded all under sin, that the 
promise by faith of Jesus Christ might be given 
to them that believe. (Gal. iii. 21, 22.) 



THE CATECHETICAL INSTRUCTOR . 161 



LESSON XXV. 

TOTAL DEPRAVITY. 

Question. It was said that the law is reason- 
able and good : Why, then, do not men keep the 
law f 

A. Because the carnal mind is enmity against 
God ; it is not subject to the law of God, neither 
indeed, can be. Rom. viii. 7 ; John v. 42; Eph. 
iv. 18, 19; Col. i. 21. 

Q. Are the hearts of all men wicked and de- 
praved ? 

A. Yes. The heart is deceitful above all things 
and desperately wicked. Jer. xvii. 9 ; Deut. v. 
29; I Kings ii. 44; Ps. x. 6~io; Eccl. viii. 11; 
ib, ix. 3; Acts viii. 21, 22. 

Q. Does all the conduct of men proceed from 
their wicked hearts ? 

A, Yes. Out of the heart proceed evil thoughts, 
murders, adulteries, fornications, thefts, false wit- 
ness, blasphemies and these are the things which 
defile a man. Matt. xv. 19, 20; Job. xxxi. i; Ps. 1. 
21 ; ib, xcv. 10 ; Prov. iv. 23 ; Isa. xliv. 20 ; Hos. 
iv. 12; Mark vii. 21-23; Rom. vii. 7; Jas. i. 15; 
I John iii. 15. 

Q. Can anything religiously good come out of 
such wicked hearts of men f 

A. No. God saw that the wickedness of man was 
great in the earth ; and that every imagination of 
the thoughts of his heart was only evil continually. 
Gen. vi. 5 ; Ezra ix. 6 ; Ps. xxxviii. 4 ; ib, xl. 12; 
Prov. XV. 26; /^, xxiv. 9 ; Eccl. vii. 29; Matt. 



162 THE CATECHETICAL INSTRUCTOR. 

vii. 16-20; t6. xii, 34-37; Lukexvi. 15; Eph. ii. 

Q. In what manner does God regard the ways 
of wicked men f 

A, The way of the wicked is an abomination 
unto the Lord. Prov. xv. 9 ; Job xv. 16; Ps. v. 
4-6 ; lb, x. 3; Prov. vi. 16-19; Jer. xliv. 4; Ezek. 
xi. 21. 

Q. To what are sinners compared that repre- 
sents their loathsomeness in the sight of Godf 

A, Sinners are compared to a body covered 
with "wounds and bruises and putrefying sores"; 
to "an open sepulchre, filled with all manner of 
uncleanness"; and to "a body of death." Isa. i. 
6 ; Matt, xxiii. 27, 28, Rom. vii. 24. 

Q. // was a law amojtg the Jews, if a man 
was found diseased with the leprosy^ he should be 
expelled from the society of his people, and permit- 
ted to have no further intercourse with them : 
Will not God in the last day expel all those who 
continue in sin from the society of the good forever? 

A. Yes. The Son of man shall send forth His 
angels, and they shall gather out of His kingdom 
all things that offend, and them that do iniquity, 
and shall cast them into a furnace of fire : there 
shall be wailing and gnashing of teeth. Matt. xiii. 
41,42,49,50; Ps. i. 5; Mai. iii. 18; Matt. iii. 
12; ib, XXV. 31-45 ; Rom. ii. 6-1 1 ; 2 Thess. i. 
6-10. 

REMARKS. 

It is confidently believed, that a careful exami- 
nation of the numerous Scripture references in the 
above lesson, will abundantly satisfy the impartial 



THE CATECHETICAL INSTRUCTOR. 163 

reader that, in the divine esteem, the nature of man 
is totally depraved and wicked — that it is wholly- 
estranged and "alienated from the life of God" — 
that "the carnal mind is enmity against God" — 
that "every imagination of the thoughts of the 
heart is only evil, and that continually" — and that 
"sin by the commandment is exceeding sinful." 
Nevertheless, 

First. Total depravity does not consist in the 
numerical greatness of sin. The number of our 
sins is passingly great. Should the best man of 
our fallen race write down a list of such of his 
offences as even an imperfect memory might recall 
— sins of commision and of omission, sins of pride 
and of passion, sins of youth and of riper years, 
sins of deliberation and of inadvertency, sins of 
word and deed, sins directly against God and sins 
against his fellow men, sins committed in every 
place, publicly and privately, he would be over- 
whelmed with astonishment at the long, dark cata- 
logue. But how small a part of his actual iniqui- 
ties would such a list contain ! What vast num- 
bers of them have entirely escaped his recollection! 
What multitudes were committed, of which the 
mind in the heat of excitement, the whirl of pleas- 
ure, or the hurry of business, never took any cog- 
nizance ! In numberless instances, the divine law 
was infringed when blinded by interest or the in- 



164 THE CATECHETICAL INSTRUCTOR. 

fatuation of gain, he even esteemed his crimes a 
virtue (Prov. xx. 14), and ^'called evil good and 
good evil; put darkness for light and light for 
darkness ; put bitter for sweet and sweet for bitter.' 
(Isa. V. 20.) ''Our iniquities are increased over 
our head ; and our trespass is grown up unto the 
heavens.'' (Ezra ix. 6; Ps. xxxviii. 4; ib, xl. 12.) 
Yet it is not in the multitude of these that total de- 
pravity consists. Were this so, then the youth and 
the infant were not totally depraved. 

Secondly. Total depravity does not consist in 
the circumstantial aggravation of sins. No sin 
in the divine government is to be considered a trifle. 
Nevertheless, there is a circumstantial difference in 
the enormity of crimes. Some sins are more 
heinous than others. There is a sin of ignorance 
and a sin against knowledge. There is a pre- 
sumptuous transgression and a secret fault. There 
is a pardonable offence, and an offence which is un- 
pardonable. (Mark iii. 28, 29 ; i John v. 16, 17.) 
The degree of our knowledge and deliberation ; 
the position we occupy and the relations we sus- 
tain ; the office we bear and the influence we ex- 
ert, these are the accidents which, by increasing 
our responsibilities, give to crime its multifarious 
shades of turpitude. What malignancy enters into 
that man's sins who, madly breaking over the re- 
straints of the salutary training of his youth, and 



THE CATECHETICAL INSTRUCTOR. 165 

gathering obstinacy and strength with increasing 
years, precipitates his ruin through a flood of 
gospel light and mercy ! (John iii. 19 ; ib. xv. 22- 
25.) If to this he add the responsibilities of a 
father, the character of a statesman, and the wide 
extended influence of an infidel author, poisoning 
the streams of knowledge to the latest period of 
time, that malignity is increased in a proportionate 
ratio. But, after we have invested actual sin with 
all the shades of blackness and darkness ; with all 
the features of odiousness and shame of which it is 
susceptible, still it is not herein that we are to look 
for total depravity. If this were so, then but few, 
if any, were totally depraved. 

Thirdly. Total depravity does not consist in a 
natural incapacity to perform an act legally good 
before God, God has never required of man 
more than he had the natural capacity to perform ; 
and if man is at present wholly unable to fulfill 
the law, it is not for the lack of any natural 
ability to do so. Nevertheless, as in some human 
goverments, the moment sentence of capital con- 
demnation passes upon an oflender, he is regarded 
dead, so that no act he may thereafter perform 
will be considered legal — not even the making of 
a will: so, in the divine government, sin is a 
capital offence ; and the moment it has been com- 
mitted, the sinner is legally dead ; and thencefor- 



166 THE CATECHETICAL INSTRUCTOR. 

ward, in the eyes of the law, all his good works 
(which we grant him to perform) are null and void. 
From that instant, he is wholly incapacitated to 
put forth so much as a will, that the law will 
recognize as vaHd. All his natural power, to the 
contrary notwithstanding, he is "dead in tresspasses 
and sins" — he is a "child of wrath even as others." 
(Eph. ii. 1-3.) But it is not in this legal in- 
capacity that total depravity consists. 

Fourthly. Total depravity consists, then, in a 
principle of sin and wickedness in the heart of 
every individual of our race. It is not a bad head, 
but a bad heart ; not a bad education, but a bad 
disposition ; not an evil fortune to be borne under 
these or those circumstances, but a. bad character 
within, that flows out into wickedness under any 
and all circumstances of life, in any clime, in any 
age of the world. It is a principle of alienation 
from the life of God (Eph. iv. 18), of enmity 
against Him, and of insubordination to His right- 
eous laws. (Rom. viii. 7.) In a word, it is a 
principle of selfishness which enters essentially 
into every purpose, feeling, and affection of the 
heart. Men are lovers of themselves more than 
lovers of God. (2 Tim. iii. 2-4.) Self, self-love, 
self-importance, self-sufficiency, self-seeking, self- 
glory, this is the alpha and omega of the native 
character of every man. "Who but myself is the 



THE CATECHETICAL INSTRUCTOR. 167 

centre and circumference of the world ! For me 
the sun rises, and the rains descend ! For me the 
seasons revolve, and God Himself lives ! All 
things were made for me, and in my pleasure let 
all things find their complement." These are the 
real sentiments of all and each of our fallen race. 
By them even the Deity is dethroned, and man, 
poor worm of the dust, is deified. Henceforth he 
is now the supreme — the sole arbiter of his powers, 
of his affections, and of his life. The sovereignty 
of God is practically denied; His authority con- 
demned ; His service abandoned, and His glory 
trampled under foot. Here is the fountain of a 
sinful life, and the aggravation of criminal conduct. 
This is the extreme of sin. ''The carnal mind is 
enmity against God : for it is not subject to the 
law of God, neither, indeed, can be." (Rom. viii. 7.) 



PART III. 



LESSON XXVI. 

COVENANT OF REDEMPTION. 

Question. What is a covenant? 

Answer, A covenant is a conduct or agreement 
between two or more persons to perform a speci- 
fied business. 

Q. What is the covenant of redemption ? 

A, The covenant of redemption is that agree- 
ment and purpose to save sinners, which was 
formed in the eternal counsels of the sacred 
Trinity, acting in their several primary equalities. 

Q. By whom and in what character was that 
covenant to be executed? 

A, The covenant of redemption was to be 
executed by the same sacred Three that formed it, 
but in the characteristic relations of Father, Son, 
and Holy Ghost. 

Q. Do the Scriptures anywhere speak of such 
a covenant and so to be executed? 

A. Yes. In very many places and in very 
many forms is there mention made in the Scrip- 
tures of a covenant purpose to save sinful men 
by the Father, Son, and Holy Ghost. Ps. ii. 6 ; 
ib. Ixxxix. 3, 4, 19, 20 ; Is. xliii. 1-7; John vi. 27; 



THE CATECHETICAL INSTRUCTOR. 169 

Ps. xl. 7, 8 ; Isa. xlviii. i6; ib. 1. 5, 6; ib, Ixi. 1-3; 
John V. 30; ib, vi. 38-40; Isa. xliv. 3, 4; Joel ii. 28; 
Luke xxiv. 49; Acts ii. 32, 33; Gal. iii. 4. 



Q. /« />^^/ covenant what did the Son engage to 
do? 

A, The Son engaged to bring in everlasting 
righteousness and plenteous redemption that so 
God might be just and justify every one that be- 
lieveth in Jesus. Isa. xlii. 19-21 ; ib, liii. 11; Jer. 
xxiii. 9; Dan. ix. 24; Ps. cxxx. 7 ; Luke ii. 38; 
Rom. iii. 21-26; i Cor. i. 30; Heb. ix. 12-15. 

Q. In order to fulfill this covenant engagement, 
was it not necessary that the Son should be sub- 
jected to great humiliation and suffering ? 

A, Yes. Forasmuch as the children of men 
are partakers of flesh and blood, He also Himself 
likewise took part of the same, that through death 
he might destroy him that had the power of death, 
that is the devil; and deliver them who through 
fear of death, were all their lifetime subject to 
bondage. Heb. ii. 14, 15 ; Luke xii. 50 ; John i. 
14; ib, xii. 27; Gal. iv. 4, 5; Phil. ii. 6-8 ; i Pet. 
iii. 18. 

Q. Was the Son for any reason obliged to 
undertake the salvation of mankind upon such 
humiliating and painful conditions^ or did He do 
so of His own choice ? 

A. In the covenant of redemption the Son was 
voluntary; He loved us and gave Himself for us, 
an offering and a sacrifice to God for a sweet 
smelling Savior. Eph. v. 2; John x. 17, 18; ib, 
xvii. 19; Gal. i. 4; ib, ii. 20; i Tim. ii. 5, 6; Tit. 
ii. 13, 14. 



170 1 HE CATECHETICAL INSTRUCTOR. 

Q. Did the Father promise to confer any pecul- 
iar privileges and honors upon the Son^ because of 
this voluntary condescension and death ? 

A. Yes. We see Jesus who was made a little 
lower than the angels for the suffering of death, 
crowned with glory and honor. Heb. ii. 9; Ps. ii. 
7-9; ib. Ixxxix. 27; Dan. vii. 13, 14; Matt, xxviii. 
18; Luke i, 32; John iii, 35; ib, v. 22-27; Acts ii. 
36; Rom. xiv. 9; I Cor. xv. 27; Eph. i. 20-22; 
Phil. ii. 6-1 1; Heb. i. 2-4; i Pet. iii. 22; Rev. 
xvii. 14. 

Q. Did not the Father also guarantee the Son 
that Mis death should not be in vain^ but that 
thereby a portion of the human race should cer- 
tainly be saved? 

A, Yes. Thus saith the Lord, because He 
hath poured out His soul unto death, I will divide 
Him a portion with the great, and He shall divide 
the spoil with the strong. Isa. liii. 12; Ps. Ixxxix. 
35-37; Isa. ix. 6 7; ib, liii. 10, 11; John vi. 37; ib» 
X. 15, 16; ib, xvii. 2, 6, 9, 24; Rom. viii. 29, 30; 
Eph. i. 3-5. 



Q. What is the office of the Holy Ghost in this 
covenant? 

A, The office of the Holy Ghost is to convince 
the world of sin, of righteousness and of judgment; 
to take of the things of Christ and show them 
unto us ; and to lead us into all truth. John xvi. 
8-15; ib, xiv. 26. 

Q. Could any man believe on the Son in a saving 
manner without the influence of the Holy Spirit? 

A. No. No man can say that Jesus is the 
Lord, but by the Holy Ghost, i Cor. xii. 3; Ps. 
Iviii. 3-5; Matt. xiii. 11; ib. 16, 17; John vi. 44, 



THE CATECHETICAL INSTRUCTOR. 171 

45; Acts xviii. 17; I Cor. ii. 6-10; 2 Cor. iv. 3-6; 
Eph. ii. 8; Pil. i. 29. 

Q. JVas the Holy Spirit with all His gifts 
and influences, pro?nised to the Son in the covenant 
of redemption ? 

A, Yes. The Lord said, I will pour my Spirit 
upon thy seed, and my blessing upon thine off- 
spring, and they shall spring up as among the 
grass, and as willows by the water courses. Isa. 
xliv. 34; Ps. civ. 30; ib, ex. 3; Isa. xxxii. 15; Joel 
ii. 28; Luke xxiv. 49; John vii. 38, 39; ib. xiv. 16- 
26; ib. XV. 26; Acts ii. 32, 33; Gal. iv. 6. 



Q. When was the covenant of redemption made — 
embracing all these great and interesting matters ? 

A. The covenant of redemption was made be- 
fore the world was created, or time began. Prov. 
viii. 22-36; Mic. v. 2; Rom. xvi. 25, 26; Eph. 
i. 4-7; ib. iii. 9-1 1; 2 Tim. i. 9, 10; Tit. i. 1-3; 
I Pet. i. 18-21. 

Q. After the Son had covenanted to die for sin- 
ners, did He not come into the world subject to the 
will of the Father and of the Holy Spirit f 

A. Yes. He said, And now the Lord God and 
His Spirit hath sent me ; and I came down from 
heaven, not to do mine own will, but the will of 
Him that sent me. Isa. xliv. 16; John vi. 38 
Ps. xl. 6-8; Isa. 1. 5, 6; ib, liii. 10 ; Zech. xiii. 7 
Matt. xxvi. IO-T2 ; Luke iv. 14; John i. 33, 34 
ib. iii. 34 ; Phil. ii. 8 ; Heb. iii. 5, 6; ib. v. 5-8 
ib. X. 6-10. 

Q. Was not the Holy Spirit in like manner, 
sent into the world subject to the will of the 
Father and of the Son ? 



172 THE CATECHETICAL INSTRUCTOR. 

A. Yes. Jesus said, I will send the Comforter 
unto you from the Father, even the Spirit of truth, 
which proceedeth from the Father. John xv. 
26; Actsii. 32, 33. 

Q. Now that the Son and the Spirit have faith- 
fully performed their part in the covenant of re- 
demption, will not the Father also graciously and 
faithfully pardon and accept all who come unto 
Him believing on Christ'? 

A, Yes. If we confess our sins, He is faithful 
and just to forgive us our sins, and to cleanse us 
from all unrighteousness, i John i. 9; Prov. 
xxviii. 13; Isa. xlii. 21; Matt. iii. 17; John x. 9; 
Rom. iv. 16; 2 Cor. v. 18-21 ; Gal. iii. 22; Eph. 
ii. 18; ib, iii. 11, 12; Heb. vi. 17-20; ib, x. 
19-22. 

Q. Is there any other appointed way whereby 
sinners may approach unto God with acceptance^ 
than by His Son Jesus Christ f 

A, No. Jesus saith, I am the way and the 
truth and the life: no man cometh unto the 
Father but by me. John xiv. 6; Acts iv. 12; 
Mark xvi. 16; John iii. 18, 19; ib, viii. 21-24. 

REMARKS. 
The covenant of redemption is but a part, 
though a very chief part, of that stupendous 
scheme of wisdom and power that was instituted 
in the counsels of eternity for the display of the 
common glory of the Triune God — primarily em- 
bracing in its out-look the whole of creation and 
providence as well. Since, however, it is unsuited 



THE CATECHETICAL INSTRUCTOR. 173 

to the design and limits of the present work to do 
more, the attention is just now directed alone to 
that branch of this universal purpose of Deity that 
mostly concerns the estate of ruined men, and we 
observe. 

First. The covenant of redemption embraces 
within its limits the entire system of provi- 
dential grace. It is the basis and origin of the 
incarnation, the sufferings, death, resurrection, 
and mediation of Christ ; of the mission and influ- 
ences of the Holy Spirit ; of the calling of prophets 
and apostles ; of the inspiration and preservation 
of the Scriptures ; of the organization and per- 
petuity of the Church ; of all the disciplinary dis- 
pensations of divine providence : and in a word, 
of all things pertaining to the creation of the 
universe, the salvation of sinners, and the glory of 
God thereby. *'The God and Father of our Lord 
Jesus Christ, hath blessed us with all spiritual 
blessings in heavenly places in Christ: according 
as He hath chosen us in Him before the founda- 
tion of the world, that we should be holy and with- 
out blame before Him in love." *^Whether Paul 
or Apollos, or Cephas, or the world, or life, or 
death, or things present, or things to come, all 
are yours, and ye are Christ's and Christ is God's." 
"And we know that all things work together for 
good to them that love God ; to them that are the 



174 THE CATECHETICAL INSTRUCTOR. 

called according to His purpose." (Eph. i. 3, 4; 
I Cor. iii. 22, 23; Rom. viii. 28.) 

Secondly. In executing the covenant of redemp- 
tion^ the Son sustained the office of Prophet^ 
Priest and King, 

(i) He was a Prophet, In the fall, man lost 
the knowledge of God, and the world by wisdom 
was unable to regain it. It devolved upon Him, 
who came down from heaven to unfold the mys- 
teries of the divine person, character, and will. 
''No man hath seen God at any time ; the only 
begotten Son which is in the bosom of the Father 
He hath declared Him.'' "To this end," said He, 
"was I born, and for this cause came I into the 
world that 1 should bear witness unto the truth" : 
and "my doctrine is not mine, but His that sent 
me. If any man will do His will, he shall know 
of the doctrine, whether it be of God or whether I 
speak of myself." (John i. 18 ; ib, xviii. 37 ; ib. 
vii. 16, 17.) 

(2) He was a Priest. In the fall, man became 
a condemned sinner, and all the righteousness 
and penance in the world had been insufificient to 
take away one sin, or to restore one soul to the 
lost favor of its God. It devolved alone upon 
Him, of whom it is said, "The Lord hath sworn, 
and will not repent, thou art a priest forever, after 
the order of Melchisedec," to bring in everlasting 



THE CATECHETICAL INSTRUCTOR. 175 

righteousness and make a full end of sin." "Every 
priest of the law standeth daily ministering and 
offering oftentimes the same sacrifices which can 
never take away sins. But this man, Jesus, after 
He had offered one sacrifice for sins, forever sat 
down on the right hand of God. For by one 
offering He hath perfected forever them that are 
sanctified. Wherefore, He is able also to save 
them to the uttermost that come unto God by 
Him, seeing He ever liveth to make intercession 
fur them." (Heb. x. 11-14; ib. vii. 25.) 

(3) He is a King. In the fall, man arrayed 
against himself a host of inveterate enemies to 
oppose his salvation, and no created arm could 
have wrought his deliverance. "But thanks be 
to God who hath given us victory through our 
Lord Jesus Christ." The law reared its adaman- 
tine walls to heaven and shot forth flames of con- 
suming wrath upon every guilty son of Adam's 
race. The Son of God — the Prince of Peace — 
hath broken the power of the law and redeemed 
us from its curse. The multiform powers of the 
world, and the insidious motions of sin that war 
in our members, would re-subjugate the soul to 
bondage and to death, but "the King of kings," 
"hath redeemed us from this present evil world," 
that "sin should not have dominion over us." 
"The devil, as a roaring lion, walketh about seek- 



176 THE CATECHETICAL INSTRUCTOR. 

ing whom he may devour": but '*the God of 
peace shall bruise Satan under your feet shortly." 
**The last enemy that shall be destroyed is death." 
"Then cometh the end, when He shall deliver up 
the kingdom to God, even the Father, when He 
shall have put down all rule and all authority and 
power. For He must reign till He hath put all 
enemies under His feet." *'He is the head over 
all things to the Church." (i Cor. xv. 24, 25; 
Eph. i. 22.) 



LESSON xxvn. 

THE DIVINITY OF CHRIST. 

Question. Do you consider Jesus Christy the 
Son of God^ to be a divine person ? 

Answer, Yes. Jesus Christ is God over all, 
blessed for ever: He is the true God, and the 
mighty God. Rom. ix. 5 ; i John v. 20 ; Isa. ix. 
6 ; ib, liv. 5 ; John xx. 28 ; Acts xx. 28 ; Heb. i. 8. 

Q. Is He not also called the Lord of all things? 

A, Yes. He is Lord of all, both of the dead 
and the living. Acts x. 36; Rom. xiv. 9; Jer. 
xxiii. 6; Luke ii. 11 ; John xiii. 13 ; Acts ii. 36 ; i 
Cor. XV. 47 ; Eph. iv. 5 ; Rev. xvii. 14 ; ib, xix. 16. 

Q. If, then, He is both Lord and God, has He 
not all the perfections and attributes of God? 



THE CATECHETICAL INSTRUCTOR. 177 

A, Yes. In Christ dwelleth all the fullness of 
the Godhead bodily. Col. ii. 9 ; John i. 14; ib. 
X. 30 ; ib. xiv. 9 ; i Cor. i. 24 ; 2 Cor. iv. 6 ; Phil, 
ii. 5, 6; I Tim. iii. 16; Heb. i. 3. 

Q. You know that eternity and unchangeable- 
ness are two of the essential attributes of God: Is 
Jesus Christ eternal and unchangeable? 

A, Yes. His goings forth have been from of 
old, from everlasting; and He is the same yester- 
day, to-day, and forever. Mich. v. 2; Heb. xiii. 
18; Prov. viii. 22, 23; John i. i; ib. viii. 58; 
Col. i. 17; Heb. i. 10-12; Rev. i. 4, 8, 17. 

Q. None but God can be everywhere present at 
the same time : Is not this true of Jesus Christ? 

A. Yes. Jesus said, wherever two or three are 
gathered together in my name, there am I, in the 
midst of them. Matt, xviii. 20 ; ib. xxviii. 18-20 ; 
Eph, i. 23 ; Col. iii. 11. 

Q. God only can know all things : Is there any- 
thing that Christ does not knoiv ? 

A. No. We are sure that He knoweth all 
things. John xvi. 30 ; Matt. ix. 4 ; ib. xi. 27 ; 
John i. 18; ib. ii. 24, 25; ib. v. 20 ; ib. vi. 64; 
ib. XX. 27 ; Col. ii. 3. 

Q. // is peculiar to God alone to possess crea- 
tive power : Did not Christ make the worlds the 
heavens and all things ? 

A. Yes. All things were made by Him, and 
without Him was not anything made that was 
made. Johni. 3, 10 ; Col. i. 15-17 ; Heb. iii. 3,4. 

Q. None but God is able to raise the dead : 
Is not this power also possessed by Jesus Christ? 

A. Yes. The hour is coming, in the which 
all that are in the graves, shall hear the voice of 



178 THE CATECHETICAL INSTRUCTOR. 

the Son of God, and shall come forth; they that 
have done good, to the resurrection of life, and 
they that have done evil, unto the resurrection of 
damnation. John v. 28-29 5 ^'^- ^i. 39, 40. 

Q. We should worship none but God only : 
But were not the angels commanded to worship 
Jesus Christ? 

A. Yes. When God bringeth His first begot- 
ten Son into the world, He saith. And let all the 
angels of God worship Him. Heb. i. 6 ; Ps. 
xcvii. 7; Isa. vi. i, 10; John xii. 36-41 ; Rev. v. 
11-13. 

Q. Since, then, Jesus Christ is the true God, 
has all the perfections of God, and is 7vorshiped 
and adored by all the angels, Should not we and 
all men honor and serve Him as God? 

A. Yes. All men should honor the Son, even 
as they honor the Father ; he that honoreth not 
the Son, honoreth not the Father that sent Him. 
John V. 23; Ps. ii. 12; Matt. xxi. 9; ib, xxviii. 
9 ; Luke xxiv. 52 ; Acts vii. 59 ; ib. xxii. 16 ; Phil. 
ii. 9-1 1, 19 ; ib, iii. 3 ; 2 Pet. iii. 18 ; Rev. i. 5, 6. 

REMARKS. 

Divine titles, divine attributes, divine works and 
divine worship are, in the Scriptures, appropriated 
to Jesus Christ. This were absolutely incredible 
upon any other supposition, than that of His real 
divinity. That He is a divine person results in 
like manner, also from the following considerations: 

First. His Sonship, In more than a hun- 
dred instances, Jesus Christ is said in the Scrip- 



THE CATECHETICAL INSTRUCTOR. 179 

tures to be the Son of God, and in very many of 
them He was so stated by Himself. In that char- 
acter all men are required to believe on Him ; and 
he is emphatically declared to be ^'antichrist," 
who denies the relation of the Father and the Son. 
(i John ii. 2 2.) It is abundantly evident that 
both Jews and Christians understood this relation 
to import His real divinity. Hence the latter 
carefully distinguished His divine Sonship from His 
humanity (Rom. i. 3, 4); and hence the former 
charged Him with blasphemy on account of this 
appellation — saying, that thereby "He made Him- 
self equal with God." (John v. 18.) Nor is it less 
certain that, while Jesus Himself was not ignorant 
that all parties so construed this phrase, He never, 
at any time, pretended to remove the universal 
impression on that subject. So far from this, He 
unequivocally asserted, "I and my Father are 
one" ; and "he that hath seen me, hath seen the 
Father." (John x. 30 ; ib. xiv. 9.) Granting, 
therefore, what the adversaries of this doctrine 
allow, that "He was a good man," nay, that "He 
was the best of men," and "an infallible witness 
to the truth," how is it possible to reconcile His 
conduct on this occasion with any other supposi- 
tion, than that of His real divinity ? He that by 
his own words creates a false impression on other 
minds, and knowingly permits that impression to 



180 THE CATECHETICAL INSTRUCTOR. 

remain there, is, to all intents and purposes, guilty 
of falsehood. And hence one of two things in- 
evitably results, either that Christ was not so much 
as a good man, (which all admit that He was) or 
else that He was more — He was also a divine 
person. 

Secodnly. His Miracles, The history of Jesus 
Christ is a history of miracles. From the first day 
of His public ministry to that of His ascension to 
the upper sanctuary — *'there to appear in the pres- 
ence of God for us" — comparatively little else ap- 
pears in His life, than one unbroken chain of the 
most extraordinary and miraculous works — opening 
the eyes of the blind, unstopping the ears of the 
deaf, cleansing the leprous, healing the sick, cast- 
ing out devils and raising the dead. In no scene 
of personal agony or distress was He ever wanting 
a heart to pity, or a hand to relieve. Whether in 
the bonds of an accused, going up to the hall of 
judgment. He could heal the wounds of a Malchus; 
or whether He hung an execrated victim amid the 
tortures of the cross, He could pardon and console 
a dying thief. Nor is this all. His fniracles were 
peculiarly His own. In two respects, at least, 
they were not less distinguished from those of His 
apostles, than were these latter form the incanta- 
tions and necromancies of the Egyptian Magi. 
The apostles were neither the object nor the origin 



THE CATECHETICAL INSTRUCTOR. 181 

of that miraculous power, "by which the Gentiles 
were made obedient to the faith." They every 
where preached that men should believe on Christ 
Jesus the Lord; and they everywhere acknowl- 
edged Him the almighty source of their "signs and 
wonders and divers miracles. (Acts iii. 12-16; 
ib, XV. 12 ; ib. xix. 11 ; Rom. i. 5 ; ib, xv: 18, 19.) 
In this there was harmony and fitness. It was 
proper that He should receive the honor, whose 
mighty power had effected such deeds of passing 
grandeur. But what was the character of His own 
ministry? Did He, in like manner, direct our faith 
to another, by whom His miracles were wrought? 
Nay verily. He was the end of His own gospel, 
as He was afterwards that of His apostles'; and He 
challenged the faith of all upon the ground of His 
self-effected wonders. "If I do not the works of 
my Father, said He, then believe me not ; but if 
I do, though ye believe not me, believe the works, 
that ye may know and believe, that the Father is 
in me, and I in Him." "Beheve me, that I am 
in the Father, and the Father in me ; or else be- 
lieve me for the very works' sake. (John x. 37, 
38; ib, xiv. II.) His works were His own; and 
therefore He was the object for which they were 
wrought ; His works were above the power of im- 
potent humanity, and therefore showed Him to be 
the true God. 



182 THE CATECHETICAL INSTRUCTOR. 

Thirdly. His Mediation, We have already 
hinted, and it will be seen more fully hereafter, 
that the great design of Christ's advent into the 
world was to effect a mediation in behalf of sinful 
men, by offering, in His own person, a satisfaction 
to the divine justice, in consideration of which God 
might be just and the justifier of every one that 
believeth in Jesus. The accomplishment of this 
design necessarily supposes Him to have been a 
divine person. For whether we consider the requi- 
site satisfaction to proceed upon the principle of 
commercial transactions, in which only an excess 
of merit is applied to the extinguishment of human 
liabilities; or whether we consider, (what is the 
fact,) that it proceeds upon the principle of moral 
transactions, in which the dignity of one person is 
made the ground upon which another is released, 
it must appear obvious that it could have been 
rendered by no mere creature. On the former 
supposition, this was impossible because, no mere 
creature can possess excess of merit ; and upon 
the latter supposition, it was equally impossible 
because, no one creature can possess a pre-eminent 
dignity. In the estimation of the law, all creatures 
are alike — subjects and bondsmen. Hence, it was 
with peculiar propriety that the apostle intimates, 
that "He who hath redeemed us from the curse of 
the law," was Himself above the law, but, for the 



THE CATECHETICAL INSTRUCTOR. 183 

purpose of our redemption, condescended to be 
*'made under the law." And hence, also. He em- 
phatically declares, that He who condescended to 
take upon Himself the form of a servant and be- 
came obedient unto the death of the cross, was 
primarily in the form of God and thought it not 
robbery to be equal with God. (Gal. iv. 4, 5 ; 
Phil. ii. 6-8.) 



LESSON xxvin. 

THE HUMANITY OF CHRIST. 

Question. // was said in the last lesson that 
Jesus Christ was the true God: Did He not also 
possess a human nature like uuto our own ? 

Answer, Yes. He who was in the form of God, 
and thought it not robbery to be equal with God, 
made Himself of no reputation, and took upon 
Him the form of a servant, and was made in the 
likeness of men. Phil. ii. 6, 7 ; Luke xxiv. 39 ; 
John i. 14; I Tim. iii. 16; Heb. ii. 11-16; ib, 
X. 5 ; I John i. 1-3 ; ib, iv. 3 ; 2 John 7. 

Q. In this human nature was Jesus subject to 
all the weaknesses and infirmities of men ? 

A. Yes. He was born in the manger a feeble 
and helpless infant ; increased in wisdom and 
stature; labored, and became weary; hungered, 
thirsted, and fasted ; suffered, died, and was buried, 



184 THE CATECHETICAL INSTRUCTOR. 

like Other men. Matt. i. 18-25; Luke ii. 6,7, 
52; Matt. xix. 55; Luke ii. 51; Johniv.6; Matt. 
iv. 2 ; ib. xxiv. 18 ; John iv. 7 ; ib, xix. 28 ; i Pet. 
iii. 18; Matt, xxvii. 57-60; i Cor. xv. 4. 

Q. What further evidence have you that Christ 
also possessed a human soul? 

A, He was a man of sorrows, and acquainted 
with grief; He groaned in the spirit; and said my 
soul is exceeding sorrowful, even unto death. Isa. 
liii. 3 ; John xi. 33-35 ; Matt. xxvi. 38 ; Mark iii. 
5 ; John xii. 27 ; ib, xiii. 21. 

Q. For what purpose did Christ so come into the 
world, taking upon Him our nature ? 

A, It is a faithful saying, and worthy of all ac- 
ceptation that Christ Jesus came into the world to 
save sinners, i Tim. i. 15; Matt i. 21; Luke 
xix. 10; John iii. 17; ib, xii. 47; Acts xvi. 31; 
Rom. V. 9, 10; ib, x. 9; Tit. i. 4; i John iv. 14. 

Q. Why was it necessary that Jesus Christ 
should in all points be made so like unto men ? 

A. It behooved Him, in all things, to be made 
like unto men, that He might be a merciful and 
faithful High Priest, in things pertaining to God, 
to make reconciliation for the sins of the people. 
Heb. ii. 17, 18; ib, iv. 15; ib. v. i, 2; ib, viii. 3; 
ib. TO, 4. 

Q. Was Christ in this humanized nature subject 
to the divine law ? 

A. Yes. Jesus said, think not that I am come 
to destroy the law or the prophets ; I am not come 
to destroy but to fulfill. Matt. v. 17, 18 ; Ps. xl. 
7, 8 ; Isa. xlii. 21 ; Rom. iii. 31 ; ib, x. 4. 

Q. // was said on a former occasion, that the 
law required supreme love to God^ and love to all 



THE CATECHETICAL INSTRUCTOR. 185 

men as to ourselves : What can you say of the piety 
of Jesus Christ towards His heavenly Father? 

A, Jesus prayed much to His Father; in all 
things He glorified and honored Him; andakvays 
did those things that pleased Him. Mark i. 35 ; 
Luke V. 16 ; ib, ix. 29 ; ib, xxii. 44 ; John iv. 34; 
ib. viii. 29, 49; ib. xvii. 4; Heb. v. 7. 

Q. What can you say of His good will towards 
77ien ? 

A, Jesus had compassion on the multitudes 
when He beheld their distresses ; and He went 
about continually doing good. Matt. ix. 36 ; Acts. 
X. 38. 

Q. Why was it necessary that the Lord Jesus 
should thus have been ?nade U7ider the law and 
fulfill it in His own person ? 

A, He was made under the law, that He might 
redeem them that are under the law, that we 
might receive the adoption of sons. (Gal. iv. 4, 
5; Rom. hi. 20-26; ib, viii. 3, 4; Gal. iii. 13. 

Q. Could Christ, acting in the character of our 
High Priest, have atoned for sins if He had 7iot 
been holy ? 

A. No. For such an High Priest became us, 
who is holy, harmless and undefiled — separate 
from sinners ; who needed not daily to offer up 
sacrifice, first, for His own sins, and then for the 
sins of the people. Heb. vii. 26, 27; ib, iv. 15; 
I Pet. u, 2 2] I John ii. i ; ib, iii. 5. 

Q. Fiewed in the light of a SACRIFICE, 
could He have atoned for our sins, if He had not 
been holy in the sight of the law ? 

A, No. It is the blood of Christ, who, through 
the eternal Spirit, offered Himself without spot t0 



186 THE CATECHETICAL INSTRUCTOR. 

God, that purges our consciences from dead works 
to serve the living God. Heb. ix. 14; 2 Cor. v. 
21 ; I Pet. i. 19. 

REMARKS. 
With our present means of information on the 
subject, it may, perhaps, be impossible to deter- 
mine with unquestionable certainty the precise 
day or week of Christ's advent into the world. 
Nevertheless, there are several facts existing that 
may enable our thoughts to approach near enough 
to that auspicious occasion for all useful purposes. 
Thus we know that our Lord was born into the 
world before the death of Herod the Great, by 
whom he was persecuted while yet an infant. 
And we further know, on the authority of Jose- 
phus, the most celebrated of Jewish historians, 
that during the last illness of Herod there oc- 
curred an eclipse of the moon, and that shortly after 
that he expired, just on the eve of the Passover 
festival. From these two remarkable occurrences 
the learned have been well able to calculate that 
Herod died about the middle of our March, in the 
year of Rome, 750 or about four years earlier 
than our common reckoning. And if to this 
there is added a proper allowance of time for the 
mother's "purification," according to the law 
(Lev. xii. 4); and for the journeying of the **wise 
men from the East," (Matt. ii. i); and for the 



THE CATECHETICAL INSTRUCTOR. 187 

flight of his parents into Egypt at the bidding of 
the angel (Matt. ii. 13-15); altogether aggregat- 
ing not less, perhaps, than six full months, it will 
bring us still further back to about the middle of 
September, in the previous year of Rome 749 — 
at least four and a half years earlier than the 
present commencement of the Christian era. 
This, then, according to the best scholarship, is 
*'the fullness of time" for the promised coming of 
Messiah. And we remark 

First. The incarnation of Christ was a fulfill' 
ment of prophecy, Jesus Christ was no ordinary 
personage, and the object of His earthly mission 
was one of no ordinary character. Accordingly 
everything connected with that event, received the 
impress of the divine Spirit generations before. 
It was not, e. g.^ a mere casualty that He was mir- 
aculously conceived of a Virgin, and made His 
advent into the world ere the *'sceptre," the 
"ephod," and the "teraphim" had departed from 
the house of Jacob. It was not accidental that 
He was born of the tribe of Judah and of the 
family of David, that He was despised while an 
infant, and persecuted in His subsequent life. 
The time and place of His nativity, the manner 
of His life, and the circumstances attendant upon 
the days of His humanity ; the reproach and con- 
tumely to which He was subjected, His miracles, 



188 THE CATECHETICAL INSTRUCTOR. 

and the uprightness of His character — all these 
had for centuries been the burden of" the prophets, 
who spoke as the Spirit gave them utterance," 
with the precision and accuracy of history. (Gen. 
xlix, lo; Is. vii. 14; ib, liii. 2, 3; Mic. v. 2; 
Hag. ii. 7-9; Matt. ii. 13-15; i^- xiii. 54-57; 
Luke i. 26-35; ib, ii. 1-7. 52; John i. 11; ib, 
vii. 42 ; Rom. i. 3; Heb. vii. 14.) 

Secondly. The humanity of Christ eminently 
befitted Him for the priestly office. The great dis- 
tinguishing pre-requisites for the priesthood were 
an appointment to the office ; natural sympathies 
arising out of personal experience ; and a suitable 
offering for sacrifice (Heb. v. 1-6; ib, viii. 3): 
and whether we consider Jesus Christ the High 
Priest of our profession, in the first, the second, or 
the third of these several aspects, He presents a 
striking contrast to the whole order of Levi, the 
only divinely appointed priesthood, save His own. 
Who of all the Levitical order was ever so solemn- 
ly inducted into office as was He, of whom it is 
said, *'The Lord hath sworn and will not repent. 
Thou art a priest forever, after the order of Mel- 
chisedec?" "Inasmuch as not without an oath 
he was made a priest, by so much was Jesus made 
the surety of a better testament." (Heb. vii. 20- 
22.) Who of all the Levitical order ever entered 
into human sympathies as did He, who Himself 



THE CATECHETICAL INSTRUCTOR. 189 

took our infirmities and bare our sicknesses" — being 
tempted in all points like as we are yet without 
sin?" (Matt. viii. 17; Heb. iv. 15.) Who of 
all the Levitical order ever presented a sacrifice 
that could take away sins, as did He, when through 
the eternal Spirit, he offered Himself without spot 
to God, that He might purge our conscience from 
dead works, to serve the living God?" (Heb. ix. 
14; I Pet. i. 19.) The former priesthood was 
only the shadow ; the body is of Christ. That 
was the type ; He is the anti-type. The law made 
nothing perfect, but the bringing in of a better 
hope did ; by the which we draw nigh unto God." 
(Heb. vii. 19.) 

Thirdly. The incarnated personal Christ is 
the supreme mystery of godliness. He was divine, 
and He was human : but let us guard against the 
mistake of supposing in Him a simple union of 
two persons instead of an absolute unity of them. 
The sacred mystery of the Lord Jesus Christ lay 
not in a bare separable union of V^o persons ; but 
in the unity of two natures in a single person. 
Divinity alone is not the Jesus of the New Testa- 
ment ; nor is humanity alone the Jesus of the New 
Testament. The Jesus of the New Testament is 
the unified presence of both these in a solitary 
identity, "He is the word made flesh" — the 
entire manhood permeated with the fullness of 



190 THE CATECHETICAL INSTRUCTOR. 

Godhead. Even in imagination these two elements 
in the personal nature of Christ can be no more 
separated one from another, so as to discriminate 
between them, than could a man separate the 
paternal from the maternal in the personality of 
his children. It is the indissoluble, inwrought 
nature of both these latter that constitutes our 
children what they are ; and it is the indissoluble, 
inwrought nature of both these former that con- 
stitutes Jesus Christ what He is, the Almighty 
Savior of the world. Be it so, that the paternal 
element in the character of a child does, indeed, 
identify it in nature with the father's side of the 
house, as does the maternal element with the 
mother's side of it: nevertheless, the unity of 
these two elements — of which alone we are now 
speaking — is obliged to constitute a distinct 
(third) personality, in some regards differing from 
both the one and the other ; and so precisely is it 
of the Lord Jesus Christ. By virtue of that 
divinity of which we have spoken in a previous 
lesson. He was indeed identical in nature with the 
Father, and so was the true God; and by virtue 
of that humanity of which we have also spoken 
above in the present lesson, He was identical in 
nature with man, and so was a perfect and true 
man. Nevertheless again, the incorporation of 
these two elements — the human and the divine — 



THE CATECHETICAL INSTRUCTOR. 191 

into one, is by a like necessity obliged to consti- 
tute Him a distinct personality, on the one hand 
differing from God simply, and on the other dif- 
fering from man simply — differing from the 
supreme Godhead of the Father in that He em- 
bodied a human element in His personal nature ; 
and differing from the bare humanity of man in 
that He embodied in His personal nature an ele- 
ment of the highest divinity. Such, then, was the 
unique and wondrous nature of that Lord Jesus 
Christ of whom the Bible speaks as the world's 
Mediator and Redeemer — the middle man betwixt 
heaven and earth. He was neither God alone, 
nor man alone ; but God and man unified — in- 
separably and indivisibly unified. (Matt. i. 23; 
John i. 14 ; Col. ii. 9 ; i Tim. iii. 16.) 



LESSON XXIX. • 

THE DEATH OF CHRIST. 

Question. // was said in the last lesson that 
Jesus Christ, the true God, became as truly a man^ 
and that in this unified nature He ftdfilled the 
law : Did He not after this suffer and die ? 

Answer, Yes, Being found in fashion as a 
man. He humbled Himself and became obedient 
unto death, even the death of the cross. Phil. ii. 



192 THE CATECHETICAL INSTRUCTOR. 

8; Zech. xiii. 7; Luke xxiv. 26-46; Acts. ii. 23; 
Heb. xii. 2 ; ib, xiii. 12. 

Q. //" Christ fulfilled the law in His own per- 
son, for what did He suffer and die ? 

A, Christ hath once suffered for sins. i Pet. 
iii. 18; Isa. liii. 10. 

Q. For whose sins did Christ suffer^ since He 
had none of His own ? 

A. Christ died for our sins according to the 
Scriptures. i.Cor. xv. 3 ; Ps. Ixix. 9; Isa. liii. 
4-6, 8-12; Dan. ix. 26; Rom. iv. 25; ib. viii. 3; 
2 Cor. V. 14, 15 ; ib. viii. 9; Eph. v. 2, 25 ; Heb. 
ix. 28; I Pet. ii. 24; 1 John iii. 5. 

Q. Did He not come into the world for the 
express purpose of dying for our sins ? 

A, Yes. The Son of Man came not to be min- 
istered unto, but to minister, and to give His life 
a ransom for many. Matt. xx. 28 ; ib, xxvi. 28 ; 
Mark x. 4, 5 ; Luke xix. 10; John iii. 14, 15 ; ib, 
X. 11; /^. xi. 51, $2, ib. xii. 27; Rom. iii. 25; 
2 Cor. V. 21 ; Gal. iii. 13 ; i Tim. i. 15 ; i Pet. 
i. 18, 19; I John ii. 2. 

Q. In what body did Christ suffer and die ? 

A. Christ suffered for us in the flesh — in His 
human nature, i Pet. iv. i; Ps. xxii. 16; Isa. 
liii. 10; Matt. xxvi. 38 ; John xix. 34; ib. xx. 25 ; 
Eph. ii. 15; Col. i. 22; Heb. x. 10, 20. 

Q. Why was it necessary that Christ should 
suffer and die in His human nature particularly? 

A. That sin might be condemned in the flesh: 
and because, without the shedding of blood, there 
is no remission of sins. Rom. viii. 3 ; Heb. ix. 
22 ; ib. ii. 14-17. 



THE CATECHETICAL INSTRUCTOR. 193 

Q. Would not the blood of any other animal, 
such as a lamb or a goat^ have answered the same 
purpose f 

A. No. It is not possible that the blood of 
bulls or of goats should take away sins. Heb. 
X. 4; Isa. i. 6-14; ib, Ixvi. 3; Heb. x. 1-3; ib. 

ix. 13- 

Q. What was it in the sufferings of Christ 
that rendered them a better sacrifice for sins than 
the blood of bulls or goats ? 

A, The dignity of His person, as God manifest 
in the flesh ; the holiness of His character ; and 
the special appointment of His Father, that He 
should die for sins, rendered the sufferings of 
Christ a better sacrifice for sin, than the blood of 
bulls or of goats, i Tim. iii. 16; Heb. vii. 26, 
27 ; ib. ix. 14; John vi. 38-40; ib, x. 17, 18; 
Heb. ix. 23. 

Q. Did God the Father absolutely purpose and 
design to sanctify and save sinners through the 
death of the human body of Christ ? 

A, Yes. Jesus said, Lo, I come to do Thy will, 
O God. By the which will we are sanctified, 
through the offering of the body of Christ once for 
all. Heb. x. 9, 10; Isa. Hi. 6, 10; Matt. xxvi. 
42; Acts ii. 23 ; Rom, iii, 24, 25; i Cor. i. 30; 
ib, vi. 10 ; Gal. i. 4 ; Eph. i. 4, S ; 2 Tim. i. 9, 10; 
Heb. X. 14. 

Q. Was it not an instance of extraordinary 
love in God that He should give His Son to suf- 
fer the pain and ignominy of the cross for our sins? 

A, Yes. Herein is love, not that we loved God, 
but that He loved us, and sent His Son to die for 
our sins, i John iv. 10; Rom. v. 8, John iii. i6. 



194 THE CATECHETICAL INSTRUCTOR. 

Q. Should we not henceforth glorify and honor 
Him in view of His great love towards us ? 

A. Yes. Ye are not your own; ye are bought 
with a price ; therefore, glorify God in your body 
and in your spirit, which are His. i Cor. vi. 20; 
Rom. vi. 18; ib. xii. 1,2; 2 Cor. v. 14, 15 ; Eph. 
iii. 10, II ; Tit ii. 11, 12; Heb. ix. 14 ; i Pet. 
ii. 24, 25 ; Jude iii. 4; Rev. i. 5, 6. 

REMARKS. 
It has already been observed that the incarna- 
tion of Christ, was a literal fulfillment of prophecy. 
The same remark is true, also, of His death. It 
would seem impossible that an intelligent person, 
familiarly acquanted with the facts connected with 
that most extraordinary and memorable event, 
and carefully comparing them with the prophetic 
writings, should not be struck with a coincidence 
so minute as to preclude every supposition, that 
the one, or the other, was the product of a blind 
and senseless **chance.^' The period of His de- 
mise ; the betrayer ; the price of His betrayal ; the 
subsequent appropriation of that price ; the con- 
duct of His disciples on the occasion ; the injustice 
attending His trial ; the various forms of indignity 
to which He was subjected ; the character and 
form of His death ; the persons among whom He 
died, and was buried — all these, and more, had 
been foretold, ages past, with the most astonishing 
precision and accuracy. (Dan. ix. 26; Ps. xli. 9; 



THE CATECHETICAL INSTRUCTOR. 195 

Zech. xi. 12, 13; ib. xiii. 7 ; Isa. 1. 6 ; ib. liii. 3- 
9; Ps. xxii. 12-19; ib, Ixix. 20, 21.) Nor was 
this all. We remark farther, 

First. The death of Christ was a fulfillment of 
the cere7nonial law. The ceremonial law of the 
Jews — that great system of substitutionary sacri- 
fice and sufferings — was not designed to be per- 
petual. Viewed in its best light, it was a seheme 
of mercy too narrow for the enlarged conceptions of 
God's grace. "Is He a God of the Jews only ? Is 
He not also of the Gentiles ? Yes, of the Gentiles 
also." Hence the depreciating style in which the 
ritual service was mentioned by the prophets, (i 
Sam. XV. 22 ; Ps. 1. 7-14 ; ib, li. 16, 17 ; Heb. 
X. 5-10) hence, also the frequent allusion to 
a new and better covenant by which it should 
be superseded. (Jer. xxxi. 31-34 ; ib, xxxii. 36- 
41 ; ib, xxxiii. 14-16 ; Ezek. xxxvi. 24-36 ; Heb. 
viii. 7-13.) Its insufficiency to render the comers 
thereunto perfect — this was the great argument of 
the apostle. *'There is verily a disannulling of the 
commandment going before, for the weakness and 
unprofitableness thereof. For the law made 
nothing perfect." Heb. vii. 18, 19.) Neverthe- 
less, the law had its uses. It served to keep alive 
the remembrance of those sins, which it could not 
take away ; and to point the minds of its votaries 
to the Lamb of God — the great propitiatory sac- 



196 THE CATECHETICAL INSTRUCTOR. 

rifice for sins, which should be offered up in the 
end of the Jewish world. ''The law was our school- 
master to bring us to Christ, that we might be 
justified by faith.'' "Christ is the end of the law for 
righteousness, to every one thatbelieveth." (Gal. 
iii. 24 ; Rom. x. 4.) 

Secondly. The death of Christ was an in- 
stance of most extraordinary sufferings. We al- 
lude now, not so much to the character and pur- 
pose of His sufferings, as to their intensity: and we 
dare affirm that such untold agonies never rolled 
their awful weight upon any other soul in the present 
world, as were those under which He groaned and 
bled, and died. This might be inferred from the 
unusually short period ere His mortal life sank be- 
neath them. (Mark xv. 44, 45.) But it will ap- 
pear more palpably if we consider the manner in 
which He met death. No other being ever brought 
so much to the close of life to console and 
strengthen Him amid the last struggles of dis- 
solving nature, as did Jesus ; and yet, no other 
being ever seemed so deeply overwhelmed at the 
prospect of death as He was. He died voluntari- 
ly, and under the promptings of His own abound- 
ing love. He died innocently, and with a perfect 
consciojusness of the justness of His cause. He 
died v/ith a full, clear, and decided conviction of 
immortality and a future state. He died under a 



THE CATECHETICAL INSTRUCTOR. 197 

complete and absolute assurance, that no sooner 
should the fatal work of death be done, than He 
should be rewarded with glory, honor, and bliss, in 
the bosom of His Father. Under such circum- 
stances, how does it seem, He should have met 
death ? Did He meet it even as ordinary martyrs 
and good men have done ? No verily. No one 
ever appeared to be so deeply affected at the 
thought of death, as was He. Recollect in what 
strong terms the sacred writers represent His awful 
conflict in the garden of Gethsemane. They tell 
us of His mortal sorrow: "My soul is exceeding 
sorrowful, even unto death." They speak of His 
agony : *'And being in agony He prayed.'' They 
speak of His fears : "He was heard in that He 
feared." They speak of His cries and tears : "He 
offered up prayers and supplications with strong 
crying and tears." They speak of the prodigious 
effect, which the fear of death produced upon His 
body: "He sweat, as it were, great drops of blood 
falling down to the ground." They even speak of 
His desire to draw back : "O my Father, if it be 
possible, let this cup pass from me." Nor yet is 
this all. They represent Him as reduced to the 
lowest ebb of resolution, and crying "My God, my 
God, why hast Thou forsaken me ?" Was ever 
mortal agony like this ? "His visage was marred 



198 THE CATECHETICAL INSTRUCTOR. 

more than any man, and His form more than the 
sons of men." (Isa. lii. 14.) 

Thridly. The death of Christ was vicarious. 
This must appear the only rational solution that 
can be given to the mystery of His extraordinarily- 
intense sufferings. It were incredible that He 
should have met the closing scene of life as we 
have described, if His death had been only that of 
an ordinary martyr, or an example of patience 
and submission. The same, also, is implied in 
the fact that He was the fulfillment of the ceremo- 
nial law. What did the Jews expect from the 
endless ceremonies and observances of their law ? 
Did they not look for a literal expiation of sins by 
the blood of their immolated lambs and bulls and 
goats? And when the apostle taught them to 
seek for that in the blood of Christ, which they had 
vainly hoped to find in the blood of bulls and of 
goats ; he evidently intended them -to understand 
a literal abolishment of sins. Hence, also, the 
multitudinous passages of Scripture where it is said : 
^'Christ hath suffered for our sins" — "He hath 
borne our sins in His own body on the tree" — 
"He was wounded for our transgjessions, and 
bruised for our iniquities" — "He hath suffered, the 
just for the unjust" — '*He is the propitiation for 
our sins" — "He hath died for all" — "He laid 
down His life a ramsom for many" — "by His stripes 



THE CATECHETICAL INSTRUCTOR. 199 

we are healed" — '*in His blood we have redemp- 
tion" — *'His blood cleanseth from all sin" — "He 
hath washed us in His blood." But time would 
fail to mention the half of those phrases which 
refer to this subject in the most direct form. Upon 
no other supposition than the vicariousness of His 
death, can we account for the fact that this was 
the burden of the songs, the prayers, the ministry, 
the hopes, the joys, the exultation and raptures of 
all the apostles and early Christians. They gloried 
in naught but His cross ; for this they sacrificed 
all things, and esteemed them but filth ; and look- 
ing to this they exclaimed, "thanks be to God for 
His unspeakable gift." 



LESSON XXX. 

THE RESURRECTION OF CHRIST. 

Question. The subject of our last lesson was 
the death of Christ, What became of Christ after 
He had been taken and with wicked hands cruci- 
fied and slain ? 

Answer, He was buried ; and on the third day 
He rose again, according to the Scriptures, i Cor. 
XV. 4; Ps. xvi. 10; Hos. vi. 2; Matt. xii. 39, 40; 
ib. xvi. 21 ; ib. xvii. 22, 23; ib. xx. 18, 19; Luke 
xxiv. 46; John ii. 19 ; Acts ii. 31 ; ib, xiii. 33-35; 
ib, xxvi. 22, 23. 



200 THE CATECHETICAL INSTRUCTOR. 

Q. Did Christ rise from the dead by His own 
power, or was He raised up by the power of the 
Father? 

A. Christ was raised up from the dead by the 
glorious power of the Father. Rom. vi. 4 ; Acts 
ii. 24, 32 ; ib, iii. 15 ; ib, x. 40 ; i Cor. xv. 15 ; 
Rom. X. 9 ; Eph. i. 20 ; Col. ii. 12 ; Heb. xiii. 20; 
I Pet. i. 21. 

Q. By whom was the resurrection of Christ 
first proclaimed ? 

A, The resurrection of Christ was first proclaim- 
ed by an angel of the Lord to Salome and Mary, 
the mother of James ; and after that by two angels 
to Joanna and other pious women with her. Matt, 
xxviii. 5-8 ; Luke xxiv. 1-9 ; Mark xvi. 5, 6. 

Q. To whom did Christ first show Himself 
alive after His resurrection ? 

A. Christ appeared first to Mary Magdalene 
at the sepulchre; then to the other Mary and 
Salome, as they were returning to the city ; He 
was next seen by Simon, and on the same day He 
appeared to two others, in their way to Emmaus. 
Mark xvi. 9 ; Matt, xxviii. 9 ; Luke xxiv. 34 ; ib, 
xxiv. 13-26. 

Q. When these pious women^ a part of whom 
had seen the Lord^ had assembled the eleven apos- 
tles and reported to them what they had seen and 
heard, How were their words received ? 

A, Their words seemed to the eleven as idle 
tales, and they believed them not. Luke xxiv. 11. 

Q. Did not Christ after this Himself appear to 
the eleven apostles f 

A. Yes. The same day, at evening. He ap- 
peared unto the eleven, as they sat at meat ; and 



THE CATECHETICAL INSTRUCTOR. 201 

upbraided them with their unbelief and hardness 
of heart ; because they believed not them which 
had seen Him after He was risen. John xx. 19 ; 
Mark xvi. 14. 

Q. It see?ns that the apostles did not so much 
doubt that something had been seen ; but thought 
it was a spirit : How did Christ at length con- 
vince Thomas and the other disciples that what 
had been seen was not a spirit^ but His real body^ 
which had been crucified ? 

A. He showed them His hands and His side ; 
and said behold my hands and my feet, that it is I 
myself: handle me and see ; for a spirit hath not 
flesh and bones as ye see me have. John xx. 20, 
27 ; Luke xxiv. 39, 40. 

Q. What were the feelings of the disciples 
when they saw clearly that Christ was risen 
from the dead? 

A. Then were the disciples glad when they saw 
the Lord. John xx. 20-28 ; Luke xxiv. 40, 41. 

Q. Ho7v long did Christ remain on earth with 
His disciples^ affording additional evidence of His 
resurrection^ and speaking to them of His king- 
dom P 

A. He showed Himself alive after His passion 
by many infallible proofs, being seen of them forty 
days, and speaking of the things pertaining to the 
kingdom of God. Acts i. 3 ; ib, xiii. 31. 

Q. What was the greatest number of persons 
who ever saw Christ all at one time^ after that 
He was raised from the dead? 

A, He was, at one time, seen by above five 
hundred brethren, i Cor. xv. 6. 

Q. Have you any other evidence that God 



202 THE CATECHETICAL INSTRUCTOR. 

raised up Jesus Christ from the dead^ besides the 
simple testimony of His disciples f 

A, Yes. The disciples were witnesses of these 
things ; and so is also the Holy Ghost, whom God 
hath given to them that obey Him. Acts v. 32 ; 
John vii. 39 ; ib, xvi. 7 ; Acts x. 44-47 ; Rom. 
viii. 10-16; Gal. iii. 2-5; Eph. i. 15-20; ib. 

ii. 4> 5- 

Q. Were not the apostles endowed with the 
power of working miracles^ in proof of the resur- 
rection of Christ ? 

A, Yes. With great power gave the apostles 
witness of the resurrection of Christ. Acts iv. 33; 
Luke xxiv. 49 ; Acts i. 8 ; ib, li. 32, 33 ; ib, iii. 
12-16; ib. iv. 8-10. 

Q. For what special purpose was Christ raised 
from the dead? 

A, He was delivered for our offenses, and raised 
again for our justification. Rom. iv. 25 ; ib, 
viii. 34; Heb. iv. 14; ib, vi. 20; ib, vii. 25; ib, 
ix. 24; I John ii. i. 

REMARKS. 
If there is any one doctrine of the Christian 
Scriptures to which a paramount importance is to 
be attached, it is the resurrection of Christ. Upon 
this one event, more than all others, we are taught, 
He rested the issue of His Messiahship ; (Matt, 
xii. 38-40; ib, xvii. 9, with Mark ix. 9; Rom. i. 
4, with Acts xiii. 35-37.) Upon this, also, de- 
pends the virtue and efficacy of His death, (Rom. 
iv. 25 ; ib, x. 9; I Cor. xv. 17 ; Heb. ix. 12) the 



THE CATECHETICAL INSTRUCTOR. 203 

certainty of a blissful resurrection, (i Cor. xv. 13- 
18) the general judgment (John v. 22, 23; Acts 
xvii. 31) and the ultimate salvation of the righteous. 
(i Pet. i. 3, 4.) All these cardinal doctrines must 
stand or fall with this one — the resurrection of 
Jesus Christ ; and with whatever degree of doubt 
we hold this latter, the same must attend the 
former. For this reason we ask attention to, 

First. The history of the resurrection of Christ, 
It appears, from a careful comparison of the four 
Evangelists, that a number of pious females, among 
whom were Mary Magdalene, Mary, the mother of 
James, Salome, Joanna and others, had made ar- 
rangements to meet at the grave of Christ, early 
on the morning of the third day, and anoint His 
body. Accordingly, when the appointed period 
drew near, *'while it was yet dark," and "beginning 
to dawn towards the first day of the week," the 
two Marys and Salome set out to take a view of 
the sepulchre, at which they arrived, Mary Mag- 
dalene first, "about the rising of the sun." (John 
XX. I ; Matt, xxviii. i ; Mark xvi. i, 2.) When 
they had reached the point of their destination, 
they found, to their great astonishment, that the 
keepers were fled, and that the stone was rolled 
away from the door of the grave. Upon this, 
Mary Magdalene, leaving her companions to await 
the arrival of Joanna, hastened away to call for 



204 THE CATECHETICAL INSTRUCTOR. 

Peter and John. (John xx. 2.) She had^ how- 
ever, scarcely gone, before an angel of the Lord ap- 
peared to the other Mary and Salome, informing 
them, that Christ whom they sought was actually 
risen from the dead, and that His disciples would 
go into Galilee, and there should they see Him. 
With this intelligence, ''they too departed quickly 
from the sepulchre, with fear and great joy, and ran 
to bring His disciples word." (Matt, xxviii. 2-8.) 
Shortly after their departure, Joanna arrived with 
her company. These latter ''entered into the sep- 
ulchre" ; and at first, they saw nothing, but as they 
stood in great perplexity of mind, on account of 
the absence of the body of their Lord, there ap- 
peared in their midst two angels, which addressed 
them in the same manner as the one angel had ad- 
dressed the other women ; and in like manner these 
left. (Luke xxiv. i~8.) Next came Peter and 
John, whom Mary Magdalene had gone to call. 
They also went in, but remarking nothing, save 
the burial clothes carefully laid one side, they again 
departed. (John xx. 3-10.) Mary, however, did 
not go away with these disciples, but remained 
without, weeping. And as she wept, she stooped 
down, and looking in, she beheld two angels, which 
said unto her, "Woman, why weepest thou ?" She 
replied, "Because they have taken away my Lord, 
and I know not where they have laid Him." 



THE CATECHETICAL INSTRUCTOR. 205 

Jesus Himself heard this tender and affectionate 
response, and immediately honored her with the 
first view of His risen body. (John xx. 11-16; 
Mark xvi. 9.) His next appearance was to the 
other Mary and Salome, as they were returning to 
the city. (Matt, xxviii. 9, 10.) It was, perhaps, 
near mid-day, when these pious women, a part of 
whom had now seen the Lord, and the rest a vision 
of angels which told them that He was alive, at 
length assembled the apostles, to whom they told 
what they had seen and heard. But *'their words 
seemed unto the eleven as idle tales, and they be- 
lieved them not." (Luke xxiv. 10, 11.) Never- 
theless, Peter concluded that he would go again 
and make a second examination into this matter. 
On this occasion, he did not "enter in," as before; 
but simply stooped down and looked in, and "de- 
parted, wondering in himself at that which had 
come to pass." (Luke xxiv. 12.) It was proba- 
bly soon after this that the Lord appeared also 
to Simon. (Luke xxiv. 34.) Later in the after- 
noon, He again made Himself known to Cleopas 
and his companion, in their way to Emmaus 
(Luke xxiv. 13-26), and in the evening of the same 
day, He again appeared unto the eleven, as they 
sat at meat, and upbraided their unbelief, which 
had rejected the testimony of those who had seen 
Him. (John XX. 19; Mark xvi. 14.) After this 



206 THE CATECHETICAL INSTRUCTOR. 

He sojourned with His disciples forty days, afford- 
ing them the most incontestable proofs of His res- 
urrection, and speaking of things pertaining to the 
kingdom of God. (Acts i. 3.) 

Secondly. The evidence of Chrisfs resurrection. 
The resurrection of Christ admits of three kinds of 
evidence — presumptive, testimonial and demon- 
strative. 

(i) Presumptive. It is universally conceded 
that Christ was crucified and buried and that 
three days after He was not in the grave. He 
was taken away neither by His enemies nor by 
His friends. Not by His enemies ; for they were 
alike unwilling that He should be removed (Matt, 
xxvii. 62-66) and unable to produce His body, 
when, by the preaching of the resurrection, they 
admitted the charge of His innocent blood. (x\cts 
V. 28.) On the contrary, His friends were equally 
destitute of a motive, and of the power to have 
taken Him away. They could have had no motive 
for such an act, except upon the supposition of His 
real Messiahship ; and of this, His resurrection, 
(and not His removal) was to be the test. If, 
moreover, they had desired to remove Him, it is 
evident that it had been impossible for them to do 
so while the guard were awake ; and that the whole 
guard should have been asleep at once, were not 
less difficult to believe than the resurrection itself. 



THE CATECHETICAL INSTRUCTOR. 207 

Accordingly, on the one hand, the disciples were 
as greatly surprised by His absence from the grave 
as could have been His enemies; and, on the 
other, they were never charged with His removal 
until after the guard had been richly paid to make 
such charge. (Matt, xxviii. 11-15.) I^» then, 
Christ was crucified and buried, and three days 
after was not in the grave ; and if He was removed 
neither by His friends nor by His enemies, the 
presumption is irresistible that He rose from the 
dead according to the Scriptures. 

(2) Testimonial. The resurrection of Christ 
was first proclaimed by the angels of the Lord. 
After that He was seen by Mary Magdalene ; then 
by the other Mary and Salome ; then by Simon ; 
then by Cleopas and his companion, then by the 
eleven; then by above five hundred brethren at 
once ; then by James ; then by all the apostles ; 
and last of all by St. Paul. Mark xvi. 9 ; Matt, 
xxviii. 9 ; Luke xxiv. 34, 13-26; Mark xvi. 12- 
14; I Cor. XV. 5-8. Now, if, with any degree of 
candor, we consider the number of these witness- 
es ; the plain matters of fact which they depose ; 
the abundant opportunity they possessed (some of 
them for forty days) of ascertaining the reality of 
those facts ; the places where they asserted them, 
and all the marks of sincerity and truth with which 
their attestations were characterized, it will seem 



208 IHE CATECHETICAL INSTRUCTOR. 

impossible to deny, to either their testimony or to 
the resurrection, the highest degree of credibility. 
We dare assert, that no living man would think of 
doubting His title to any worldly possession, es- 
tablished upon one-twentieth part of such testi- 
mony. 

(3) Demonstrative, Under this head, we in- 
stance the effusion of the Holy Ghost on the day 
of Pentecost ; the miraculous endowment of the 
apostles , and their capacity to endow others with 
miraculous powers. It has been already stated, 
that the influence of the divine Spirit were prom- 
ised to the disciples of the Messiah in the covenant 
of redemption. (Isa. xliv. 3, 4; Joel ii. 28.) But 
whether Jesus was that Messiah — this was the 
question to be determined ; and the final issue of 
this question He rested mainly upon the point of 
His resurrection and ascension to the Father. Ac- 
cordingly, He assured His disciples that unless He 
went unto the Father, the Holy Spirit would not 
descend upon them in the character of His disciples; 
but, that if He went unto the Father, He would 
send the Spirit upon them. (John vii. 39 ; ib, xvi. 
7.) When, therefore, the apostles witnessed the 
wonderful effusion and power of the Holy Ghost 
upon those who believed in Jesus as the Son of 
God, with singular propriety they deduced from 
thence a demonstration of two points — both the 



THE CATECHETICAL INSTRUCTOR. 209 

true Messiahship of Christ, and His resurrec- 
tion and ascension to the right hand of God. (Acts 
ii- 32, 33 ; ^'^' V. 32 ; id, x. 44-47 ; Rom. i. 4.) 
In hke manner, also, while it is admitted that the 
miraculous measure of the Spirit was not designed 
to be perpetual in the world, yet wherever there 
shall be found, to the latest ages of time, a Chris- 
tian ^'quickened," "renewed," "comforted," and 
"sealed" by the effectual operation of the Holy 
Spirit, there will stand a like demonstration of the 
resurrection and assension of Christ as the true 
Messiah. "He that believeth on the Son of God 
hath the witness within himself." "If Christ be 
not raised your faith is vain ; ye are yet in your 
sins." "For after that ye believed, ye were sealed 
with the Holy Spirit of promise." (i Cor. xv. 17 ; 
I John V. 10; Eph. i. 13.) 



210 THE CATECHETICAL INSTRUCTOR. 



LESSON XXXI. 

THE ATONEMENT. 

Question. What do you understand by the 
atonement? 

Answer, The word atonement properly signifies 
at one-ment, and in the present connection imports, « 
either a restoration of harmonies between God and 
offending men, or the price and conditions on 
which that reconciliation is made to occur. Rom. 
V. lo, II ; tb, iii. 24-26 ; i Cor. vi. 20; 2 Cor. 
V. 18, 19; Gal. iii. 13; Heb. ii. 17; i Pet. i. 18- 
20; 1 John iv. 9, 10. 

Q. According to the ceremonial law given to the 
Jews, as a ^'type^'^ or ^'pattern of things in the 
heavens y'''' none but a priest could make atonement 
for sins; and this he did, by offering the blood of a 
suitable sacrifice before the Lord, in the Holy place 
appointed: Do not the Scriptures represent Jesus 
Christ, as the great High Priest whose atonement 
was typified by the Law ? 

A, Yes. Jesus was made a Priest forever after 
the order of Melchisedec. Ps. ex. 4; Heb. ii. 17 ; 
ib. iii. I ; ib, iv. 15 ; ib, v. 5, 6 ; ib, vii. 26. 

Q. After that Christ rose fro7n the dead, into 
what place did He enter, and for what purpose ? 

A, Christ is not entered into the holy places 
made with hands, which are the figures of the true; 
but into heaven itself, now to appear in the pres- 
ence of God for us. Heb. ix. 24 ; Mark xvi. 19 ; 
Luke xxiv. 50, 51 ; Acts i. 9-1 1 ; Rom. iv. 25; 
ib, viii. 34. 

Q. How did Christy our High Priest, enter 



THE CATECHETICAL INSTRUCTOP. 211 

into that holy, heavenly place, making intercession 
on our behalf? 

A. Not with the blood of bulls or of goats, 
which cannot take away sins ; but with His own 
blood, He entered once, into that holy place, 
having obtained {or procuring), eternal redemp- 
tion for us. Heb. ix. 12; ib, x. 4. 

Q. Is the blood of Jesus Christ, thus presented 
before God the Father, the great redemption price 
on account of which our sins are pardoned ? 

A, Yes. In Christ we have redemption, through 
His blood, even the forgiveness of sins. Eph. i. 7 ; 
Col. i. 14 ; Matt. xxvi. 28 ; Acts v. 31 ; //^. xx. 28 ; 
I Cor. i. 30 ; 2 Cor. v. 21 ; Heb. ix. 14 ; i Pet. i. 
18, 19; I John ii. I, 2 ; Rev. i. 5 ; ib, v. 9. 

Q. Does the blood of Jesus Christ restore us to 
the same place in the divine esteem, which we had 
held, if we had never sinned ? 

A. Yes. There is now no condemnation to them 
who are in Christ Jesus : for the law of the spirit 
of life in Christ Jesus hath made me free from the 
law of sin and death. Rom. viii. 1,2; Matt. iii. 
17 ; John vi. 40; Rom. i. 16; ib,v, 1,2; Gal. 
iv. 4-6; I John i. 3, 4. 

Q. For who?n does the atoning blood of Christ 
thus avail? 

A, The blood of Christ avails for all who be- 
lieve on Him : for He is able to save them to the 
uttermost, that come unto God by Him, seeing He 
ever liveth to make intercession for them. Heb. 
vii. 25 ; John iii. 14-16 ; ib. vi. 29 ; ib.y\, 25, 26; 
Acts X. 43 ; ib, xiii. 39; ib. xvi. 31 ; Rom. iii. 22 ; 
ib. x. 9 ; I Pet. ii. 6, 7. 

Q. Can we become, personally, and savingly 



212 THE CATECHETICAL INSTRUCTOR. 

interested in the atoning blood of Christy in any 
other way than by faith f 

A, No. He that believeth on the Son hath 
everlasting life ; and he that believeth not the Son, 
shall not see life ; but the wrath of God abideth on 
him. John iii. 36; ib, viii. 24; Mark xvi. 16. 

Q. Are there any so degraded and polluted by 
sin and wickedness, as that the rich and efficacious 
blood of Christ may not cleanse and save them, if 
they believe on Him f 

A, No. Though your sins be as scarlet, they 
shall be as white as snow ; though they be red like 
crimson, they shall be as wool. For the blood of 
Jesus Christ, the Son of God, cleanseth us from 
all sin. Isa. i. 18 ; i John i. 7 ; Zech. xiii. i ; 
I Cor. vi. IT ; Heb. ix. 14; Rev. vii. 14. 

Q. In extending pardon and salvation to sin- 
nerSy does God in any wise respect their previous 
character; or does He save them solely for Christ's 
sake ? 

A. He saves them solely for Christ's sake : not 
according to our works, but according to His own 
purpose and grace, which was given us in Christ 
Jesus before the world began. 2 Tim. i. 9 ; Rom. 
iii. 24, 25 ; ib, iv. 4-8; Gal. ii. 16; ib, v. 1-6; 
Tit. iii. 4-7 ; i Pet. i. 18-21. 

Q. Is not this good news of gospel grace to be 
offered to all men freely — without regard to sex, to 
nation, to color, to condition in life, or to anything 
else? 

A. Yes. The Spirit and the Bride say, come. 
And let him that heareth say, come. And let him 
that is athirst come. And whosoever will, let him 
take the water of life freely. Rev. xxii. 17; Ps. ii. 



THE CATECHETICAL INSTRUCTOR. 213 

8 ; Isa. ix. 6, 7 ; ib, xlv. 22 ; ib. Iv. 1-7 ; Matt, 
xi. 28-30; /<^. xxviii. 19, 20; Mark xvi. 15, 16; 
Luke ii. 6, 29-32 ; ib, xxiv. 46, 47 ; Acts. x. 34- 
43; Rom. iii. 28-31 ; Gal. iii. 28; Eph. i. 10. 

REMARKS. 
It has already been observed that the sufferings 
of Christ were vicarious. Nevertheless, as under 
the ceremonial law, it was not the killing of the 
sacrifice that constituted the atonement, but the 
presentation of the blood of the immolated animal 
in the appointed place, and by the proper person : 
so, it was not the mere sufferings and death of 
Christ, but His priestly intercessions, pleading the 
merits of His own precious blood, before the throne 
of the Majesty in the heavens, that effects an 
atonement for the sins of men. Hence the im- 
portance attached to His resurrection and inter- 
cessions; (Rom. iv. 25; I Cor. xv. 17; Heb. vii. 
25,) and hence the frequent occurrence of phrases 
like the following: ''In whom we have redemption 
through His blood." "He hath redeemed us with 
His blood." ''The Church of God, which He hath 
purchased with His own blood.'' "The blood of 
Jesus Christ His Son, cleanseth us from all sin." 
These phrases, not only import the absoluteness 
of the atonement, but they also denote that with 
which it is affected : // is the blood that maketh 
atonement for the soul,''* (Lev. xvii. 11 ; Heb. ix. 
22.) But we remark, 



214 THE CATECHETICAL INSTRUCTOR. 

First. The atonement is universal, 

(i) As to its necessity. Whether we consider 
mankind in the aggregate, as an unit, orindivid- 
ually, as parts of a great whole, "all have sinned 
and come short of the glory of God" ; and in con- 
sequence thereof, exist under a wide-spread and 
universal curse. Nor has man the capacity, by 
any efforts of His own, to purge away that guilt, or 
to obliterate that curse. "Though thou wash thee 
with nitre, and take much soap, yet, thine iniquity 
is marked before me, saith the Lord." (Jer. ii. 22; 
Mic. vi. 6, 7 ; Isa. Ixvi. 3 ; Heb. x. 4-6,) 

(2) As to its sufficiency. The atonement is a 
moral transaction, in which the dignity of one per- 
son is made the ground upon which another is re- 
leased: and it must appear obvious, that if the 
dignity of Christ, as our Substitute, was such as to 
render God just in extending pardon and salvation 
in any case, it must be such as to justify Him in 
the bestowment of like blessings in every similar 
case — unless indeed the pardon of one sinner for 
Christ's sake, does in some way render Him less a 
divine person — which were absurd. "That which 
was equally necessary for one as for all, must be 
equally sufficient for all as for one." Accordingly, 
when the abstract sufficiency of the atonement is 
considered, the sacred writers set forth but one 
sentiment — they recognize no limits to its adequacy 



THE CATECHETICAL INSTRUCTOR. 215 

within the circumference of the "world." "He is the 
propitiation for our sins ; and not for ours only, but 
also for the sins of the whole world." (i Johnii. 2.) 
(3) As to its freeness. As the atonement is 
sufficient for all, so its blessings are freely offered 
to all, and offered to all freely. The middle wall of 
partition between the divers nations and families 
of the earth and their offended Sovereign, was 
broken down in Christ ; and now the rich, sponta- 
neous, and rebundant grace of God, that bringeth 
salvation, like an ever swelling tide, rolls its heal- 
ing waters to every man's door, and invites him to 
"wash and be clean." Mercy's free bounty, "is 
found of them that sought her not, and is manifest 
to them that asked not after her." Nor are these 
blessings peddled out in consideration of any 
worldly accident. "Without money and without 
price," is the condition upon which all are pressed 
to receive them. "Preach the gospel to every 
creature," was the Savior's last commission. 
"Freely ye have received, freely give" : this was 
His first command. (Mark xvi. 15; Matt. x. 8.) 
Secondly. The atone7?2e?it is restricted, 
(i) In its design. It is supposed, of course, 
that no one will understand the last preceeding re- 
mark, as having reference to any beyond the 
human race. No doubt, the same valuable con- 
sideration, on account of which God does consist- 



216 THE CATECHETICAL INSTRUCTOR. 

ently pardon any one sinner, might equally justify 
Him in pardoning others also. But, as the holy 
angels need no atonement, so the death of Christ 
was not intended to provide an atonement for the 
fallen angels. The devils themselves seemed 
distinctly to understand this, when they exclaimed, 
*'What have we to do with Thee, Jesus, Thou Son 
of God ? Art Thou come hither to tormenf^ (not 
to save) *'us before the time" ? (Matt. viii. 29.) 
And yet, it is still more evident in that "He took 
not on Him the nature of angels, but the seed of 
Abraham," and was made in the likeness of men. 
This is the apostle's argument to whose words we 
refer the reader. (Heb. ii. 11-17.) 

(2) In its saving application. We beg that it 
may be specially remembered that the atonement 
does not proceed upon a financial principle. 
That supposition would necessarily involve two 
anti-scriptural results, viz : either, that there is no 
atonement at all, or that all will be saved by it ; 
and that there is an entire exclusion of grace in the 
pardon of sin. In that view, sin being considered 
a literal debt, and the atonement a Hteral extin- 
quishment of that debt, the sinner might demand 
his release upon the ground of commercial justice, 
and enter his complaints against the Most High 
God if it were not granted him. But the atone- 
ment proceeding wholly upon a moral principle, 



THE CATECHETICAL INSTRUCTOP. 217 

there is the utmost compatibility between the most 
abundant provisions of grace, and if we may so 
say, the freest possible exercise of the pardoning 
franchise on the part of Deity — between the most 
ample and universal satisfaction for sin, and the 
most perfect and absolute right to say whom He 
will forgive. Accordingly, throughout the Scrip- 
tures we are everywhere taught, that none need 
expect pardon and salvation, but such as repent 
of their sins, confess their faults, and believe on 
the Lord Jesus Christ as God directs. 
Thirdly. The atonement is illustrative, 
(i) Of the odiousjiess of sin. We estimate the 
character of a disease by the remedy it requires to 
remove it. Beheld in this light how wretchedly 
hateful and destructive does sin appear, when 
nought but the atoning blood of Christ could take 
it away ! 

(2) Of the value of the soul. In like manner, 
we estimate the worth of things by the price they 
demand. What then must be the value of that 
immortal spirit, whose redemption price was 
nothing less than the life-blood of the only be- 
gotten Son of the everlasting God ! 

(3) Of ^^^ divine character, *'In Christ God 
hath abounded towards us in all wisdom and 
prudence." (Eph. i. 8.) "-In all wisdom'''': in 
that He hath strictly maintained and harmonized 



218 THE CATECHETICAL INSTRUCTOR. 

every perfection of His nature in the condition of 
pardon. Here justice, truth, righteousness, mercy, 
pity and love, unite and blend their seemingly dis- 
cordant features into one full orbed glory. '•'In all 
prudence^'' : in that, while He pardons sin, He 
shows it to be exceedingly hateful ; while He annihi- 
lates the past, He binds the pardoned soul to more 
faithful allegiance in future. **The grace of God, 
that bringeth salvation to all men hath appeared, 
teaching us that denying ungodliness and worldly 
lusts, we should live soberly, righteously and godly 
in this present world.'' "Ifwewalkin the light, 
as He is in the light, we have fellowship one with 
another, and the blood of Jesus Christ His Son 
cleanseth us from all sin." (Tit. ii. ii, 12; i John 
i. 7.) 



LESSON xxxn. 

FAITH. 

Question. *' W/ial must I do to be saved'''' ? 

Answer, Believe on the Lord Jesus Christ, and 
thou shalt be saved. Acts xvi. 31 ; Heb. ii. 1-4; 
John iii. 16; ib, vi. 47 ; ib. v. 24; ib. x. 9; Acts 
iv. 12. 

Q. What is it to believe on Christ in a saving 
manner f 



THE CATECHETICAL INSTRUCTOR. 219 

A. Saving faith is to receive Christ as He is 
set forth in the gospel ; and in the affections of the 
heart, to rely on Him for salvation from sin and 
hell. John i. 1 2 ; i John v. 10; Matt, i 2 1 ; 
Luke ii. 11 ; Acts v. 31. 

Q. Have we any evidence that God wil pardon 
and justify sinners for Christ's sake? 

A, Yes. To Him gave all the prophets and 
the law witness, that through His name, whosoever 
believeth in Him shall have remission of sins. 
Acts X. 43 ; Rom. iii. 22 ; ib, v. i ; Dan. ix. 24 ; 
Zech. xiii. i ; Luke xxiv. 46, 47 ; Acts. xiii. 38, 
39; Rom. viii. i, 2. 

Q. What evidence did Christ Himself give, that 
He was the Son of God. sent into the world to 
save sinners f 

A, He wrought many wonderful works; and 
these are written that ye might believe that Jesus 
is the Christ, the Son of God; and that believing, 
ye might have life through His name. John xx. 
31 ; Luke i. 1-4; John iii. 2 ; ib. v. 36 ; ib. vi. 2; 
ib, ix. 16; ib. xi. '47, 48; ib, xii. 37 ; Acts ii. 22 ; 
ib. X. 38. 

Q. Did not God the Father bear testimony to 
Jesus Christ, that He was His Son, and that He 
approved His mission into the world to save sin- 
ners ? 

A, Yes. Both at His baptism and on the day 
of His transfiguration, the Father said, This is my 
beloved Son, in whom I am well pleased. Matt, 
iii. 17 ; ib. xvii. 5 ; John v. 37 ; Acts xiii. 32, 33; 
Rom. i. 4; 2 Pet. i. 16-18. 

Q. Is faith simply an assent of the understand^ 



220 THE Catechetical instructor. 

ing to these evidences concerning Christy or is it 
not also a cordial approval of the things testified? 

A, Faith is a hearty approval of the plan of 
salvation by Jesus Christ ? for with the heart man 
believeth unto righteousness. Rom. x. 9, 10; 
Acts viii. 37. 

Q. Can any man properly be said to believe on 
Christ, who does not love and serve Him ? 
• A. No. For unto them which believe He is 
precious, i Pet. ii. 7 ; i Cor. ii. 2 ; Phil. iii. 7-9. 

Q. If one looks steadily at an object, the image 
of that object may be seen 07i his eye : Do not the 
image and spirit of Christ, in like manner dwell 
on the hearts of those who believe on Him ? 

A, Yes. Christ dwelleth in our hearts by faith. 
Eph. iii. 17 ; ib. iv. 23 ; John xiv. 23 ; ib, xvii. 23; 
Rom. viii. 9, 10, 29; 2 Cor. iii. 18; 2 Pet. i. 4; 

1 John iii. 2. 

Q. Will not God the Father^ beholding the 
image of His well beloved Son formed in the heart 
of the believer, be well pleased with him for His 
Son^s sake ? 

A, Yes. The Lord is well pleased with us for 
His righteousness' sake. Isa. xlii. 21 ; ib, liii. 11; 
ib, Ixi. 10 ; Jer. xxiii. 6 ; Rom. v. 10 ; 1 Cor. i. 30 ; 

2 Cor. V. 19-21. 

Q. Since, then^ we receive the pardon of sins^ 
righteousness, justification, sanctification and peace 
with God, through Jesus Christ, should we not 
love and rejoice in Him ? 

A. Yes. Whom having not seen we love, and 
though now we see Him not, yet believing, we re- 
joice with joy unspeakable and full of glory, i 
Pet. i. 8 ; John xxi. 17 ; Gal. vi. 14; Phil. iii. 3. 



THE CATECHETICAL INSTRUCTOR. 221 

Q. How should those live who believe on Christ f 

A, The grace of God, that bringeth salvation 
hath appeared to all men, teaching us, that deny- 
ing ungodliness and worldly lusts, we should live 
soberly, righteously, and godly in this present 
world. Tit. ii. ii, 12; Rom. vi. 1-4, 22; ib, xiii. 
13; 2 Cor. vii. I ; i Thess. ii. 10; Phil. iv. 8; 
Jas. i. 19-27. 

Q. Should we regard any man a true believer 
who does not strive to live in the continual practice 
of good works f 

A, No. For as the body without the spirit is 
dead, so faith without works is dead also. Jas. ii. 
26; Matt. v. 13-16; John xiv. 23; ib, xv. 2—8; 
Gal. iv. 18; /<^. vi. 9, 10; Eph. ii. 10; Tit. iii. 
8, 14. 

Q. Are not the hearts of men naturally disin- 
clined to receive Christ, and rely on Him for 
salvation f 

A, Yes. They will not come unto Him that 
they might have life. John v. 40 ; ib. i. 11; ib, 
iii. 19 ; ib, vi. 44; ib, xii. 37 ; ib, xv. 22-25 ; Rom. 
X. 3, 4; I Cor. i. 18-23. 

Q. How is that native opposition of the heart 
subdued, so that from unbelievers, men came to be- 
lieve on Christ? 

A, Saving faith is wrought in the heart by the 
power of the Holy Ghost, through the word of the 
gospel. John xvi. 13, 14; Acts xviii. 27 ; Rom. 
X. 14-17 ; I Cor. ii. 3-5, 10-14 ; ib, xii. 3, 9 ; 2 
Cor. iii. 18; Gal. v. 22 ; Eph. i. 13; ib, vi. 17 ; 
James i. 18 ; i Pet. i. 23. 

Q. What will become of those who obstinately 
persist in unbelief through life? 



222 THE CATECHETICAL INSTRUCTOR. 

A, He that believeth not shall be damned. 
Mark xvi. i6 ; John iii. 36 ; z^. viii. 24 ; Acts iv. 
11,12; 2 Thess. ii. 11, 12. 

REMARKS. 

^'Contend earnestly for the faith" ; **build up 
yourselves in your most holy faith" ; "Hymeneus 
and Alexander made shipwreck of the faith." 
(Jude 3, 20; 2 Tim. i. 19, 20.) In these and a 
few other places, the term, *'faith" denotes, 
not a principle of godliness in the heart, but Scrip- 
ture truth. In the present lesson, however, we 
refer to faith as a divine principle, in the soul : 
and remark, 

First. T/ie act of faith. As an act — an exer- 
cise of the mind — faith involves two things : a con- 
viction of the understanding, and a cordial ap- 
proval of the heart, to the things signified in the 
Gospel. The degree of faith, is the degree of that 
conviction, and the degree of that approval. The 
uniformity of faith, is the constancy of that con- 
viction, and the stability or unchangeableness of 
that approval. 

Faith is dintinguished alike from disbeliefs and 
from unbelief, Dish€i\^l is the opposite extreme 
of faith. It is the understanding and heart inclined 
away from any given proposition of Gospel truth, 
under the influence of counter testimony, or from 
a native aversion of the affections and will. The 



THE CATECHETICAL INSTRUCTOR. 223 

degree and obduracy of dzsheiief, are as the accu- 
mulation of the opposing evidence, and the inten- 
sity of the aversions. C/nhtlief is a sort of mid- 
dle ground, between faith and disbelief. It is that 
state, in which the affections are, indeed, op- 
posed to God, but in which the judgment is not 
determined either for or against Christianity. This 
is the state wherein the larger proportion of man- 
kind exist at present. Of them it is literally true, 
what our Lord said — "they hated me without a 
cause," or a reason. Qohn xv. 25.) 

Secondly. The pre-requisites to faith. There 
are three pre-requisites to faith, either of which 
being absent, it cannot exist — evidence, attention, 
and a proper state of heart. No man can rightly 
be said to believe that the moon is inhabited; nor 
yet, can we say that we disbelieve it — simply 
because we have no direct evidence that it is, or 
is not, so. In like manner, the heathen, who are 
entirely destitute of all evidence on the subject, 
can neither be said to believe, nor to disbelieve, 
that Jesus Christ is the Son of God. How can 
they believe one way or another of Him, of 
whom they have not heard? On the contrary, 
there are multitudes in Christendom, where light 
and evidence abound jn great measure, who are 
almost or altogether as undecided on the subject of 
Christianity, as are the veriest heathen. They are 



224 THE CATECHETICAL INSTRUCTOR. 

partisans of no religion whatever ; or if they feel 
some slight partialities on that subject, those parti- 
alities are, perhaps, not so much the result of any 
investigation, as they are the effect of certain rela- 
tions they sustain to some sect of religionists. 
Now, all this is not for the lack of evidence ; but 
for the lack of attention : and after all, the depravity 
of the heart, which, indeed, is the true secret 
of every inattention to religious matters, has more 
to do with unbelief than any other one thing ; and 
this leads us to observe, 

Thirdly. The Author of faith. In remarking 
the cause or Author of faith, carefully distinguish 
between the instrument and the agent. The 
instrumental cause of faith is the Word of God. 
* 'Faith cometh by hearing, and hearing by the 
Word of God." *'Who then is Paul, and who 
is Apollos, but ministers by whom ye believed ?" 
"Ye also trusted in Christ after that ye heard 
the word of truth, the Gospel of your salvation." 
(Rom. X. 17 ; i Cor. iii. 5; Eph. i. 13.) But the 
efficient cause of faith is the Holy Ghost, by whose 
almighty power the depravity of the heart is sub- 
dued (Tit. iii. 5) ; the sublime mysteries of the 
Gospel are distinctly understood, (John xvi. 13, 14; 
I Cor. ii. 9, 10; ib, xii. 3), and all its evidences 
are made demonstration and power, (i Cor. ii. 
4.) No man can (or will) come unto me, said 



THE CATECHETICAL INSTRUCTOR. 225 

Christ, except the Father, which sent me 
draw Him." *'Your faith stands not in the wis- 
dom of men, but in the power of God." "I have 
planted, Apollos watered ; but God gave the in- 
crease." "Faith is given by the Spirit." *'The 
fruit of the Spirit is love, joy, peace, faith,'''* etc. 
Qohn vi. 44 ; i Cor. ii. 5 ; ib, iii. 6 ; ib, xii. 9 ; Gal. 
V. 25.) It is for this reason, also, that the *'Word" 
is called "the sword of the Spirit," as it is by this 
instrumentality that the enmity of the heart is slain, 
and man is brought to believe on. 

Fourthly. The Object of faith. Words are 
the signs of our ideas, and the representatives of 
things. Ideas and things, therefore, have an ex- 
istence anterior to, and wholly independent of, the 
words and phrases by which they are expressed. 
The word "Gospel'^ is used in diverse senses, 
to denote the whole of Scripture ; or more definite- 
ly, so much of the Scriptures as relates directly 
to Christ ; and yet, still more definitely, to denote, 
not words so much at all, as things. It represents 
a great matter of fact which has taken place in the 
universe. That matter of fact is, that God so loved 
the world, that He gave His only begotten Son to 
suffer and die, in order that He might be just and 
pardon and justify every one that believeth on 
Him. Faith is the approval of that wonderful 
provision of grace, to such a degree as to renounce 



226 THE CATECHETICAL INSTRUCTOR. 

every other plea, and to ask the mercy of God for 
Christ's sake, Christ is the object of faith, as by 
Him alone we are justified and saved. This leads 
us to, 

Fifthly. The nature and effects of faith. 
Faith is a purely receiving and appropriating act. 
The believer comes to God, a mendicant — poor, 
and miserable, and Wind, and naked — and to his 
everlasting enrichment receives "Christ, made unto 
him wisdom, and righteousness, and sanctification 
and redemption." It was the righteousness of Christ 
to whom Abraham looked, as the object of faith, by 
which the patriarch was made righteous before God 
(Gen. XV. 4-6 ; Rom. iv. 3-5 ; John viii. 56) and 
these things were written for our benefit, to whom 
like righteousness shall be imputed if we also believe. 
(Rom. iv. 23, 24 ; ib, x. 9, 10; i John v. 9, 10 ; Isa. 
Ixi. 10.) Not only so — faith converts every promise 
and every word of God into a present, living and 
operative reality. It is the highest style of assu- 
rance of which the human mind is capable. It 
gives actual subsistence to things afar off, and we 
behold, as if demonstrated, the greatest improbabili- 
ties, and the most insolvable mysteries of the 
divine word. (Heb. xi. i.) Indeed, it is, in all 
things, to take God at His word, ''being fully per- 
suaded, that what He has promised. He is able 
also to perform" (Rom. iv. 21), and under this 



THE CATECHETICAL INSTRUCTOR. 227 

persuasion, to act as if that word was now being 
fulfilled. (Heb. xi. 7-13.) ^'Having, therefore, 
brethren, boldness to enter into the holiest by the 
blood of Jesus, by a new and living way, which 
He hath consecrated for us, through the veil, that 
is to say. His flesh ; and having a High Priest 
over the house of God ; let us draw near with a 
true heart, in full assurance of faith ; having our 
heart sprinkled from an evil conscience, and our 
bodies washed with pure water." "Let us hold 
fast the profession of our faith without wavering ; 
for He is faithful that promised." (Heb. x. 19- 

23-) 



LESSON XXXHL 

THE HOLY GHOST. 

Question. It was said in the last lesson^ that 
faith was wrought in the heart by the Holy Ghost: 
What is the Holy Ghost? 

Answer. The Holy Ghost is the Third person in 
the God-head. Matt, xviii. 19; 2 Cor. xiii. 14; 
I John V. 7. 

Q. What is the first act of the Holy Ghost, in 
producing faith in the heart? 

A. When the Spirit is come, He shall reprove 
the world of sin, and of righteousness, and of judg- 
ment. John xvi. 8, 9. 

Q. By what means does the Holy Spirit con- 



228 THE CATECHETICAL INSTRUCTOR. 

vince men of the exceeding sinfulness of sin ; the 
nature and degree of righteousness which God re- 
quires^ and the fearfulness of His judgments upon 
those who have it not ? 

A, The Holy Ghost convinces men of sin, by 
enabling them to understand the law ; for by the 
law is the knowledge of sin. Rom. iii. 20 ; ib, v. 
20 ; ib, vii. 7. 

Q. Would any man come to Christ for salva- 
tion, unless he were first deeply impressed with a 
sense of his guilt and danger ? 

A, No. They that be whole need not a physi- 
cian, but they that are sick. Matt. ix. 1 2. Rom. x. 3. 

Q. Do you think it possible that any of our 
fallen race could properly understand the holiness^ 
spirituality, and compass, of the divine law, and yet 
not feel a great need of the precious atoning blood 
of Christ, to gain him favor with God? 

A, No. As Paul said, I was alive once without 
the law ; but when the commandment came, sin 
revived, and I died. Rom. vii. 9-14; ib, iv. 15 ; 
I Cor. XV. 56. 

Q. When the Holy Spirit has thus convinced 
men of sin, and their consequent exposure to the 
wrath of God, What does He then do ? 

A. He shall glorify Christ, for He shall take of 
the things of Him, and shall show them unto us. 
John xvi. 14, 15; Matt. xiii. 11; John xiv. 26; 
ib, xvi. 25 ; 2 Cor. iii. 14-17. 

Q. Can any man rightly apprehend the atone- 
ment of Christ and its adaptedness to the wants 
of the soul, without the aid of the Spirit? 

A, No. The god of this world hath blinded 
the minds of them which believe not, lest the light 



THE CATECHETICAL INSTRUCTOR. 229 

of the glorious gospel of Christ, who is the image 
of God, should shine unto them. 2 Cor. iv. 4 ; 
Isa. liii. 2; John i. 5; Acts iii. 14-17; i Cor. i. 
18-23 ; I Tim. i. 13. 

Q. Does not the Holy Spirit, at the same time 
that He unfolds the excellency of Christy also 
awaken in the heart a lively disposition to receive 
Him, and to rely upon Him for salvation ? 

A, Yes. Whosoever believeth that Jesus is 
the Christ is born of God. i John v. i ; John i. 
12, 13. I Cor. xii. 3 ; 2 Cor. iii. 17, 18. 

Q. Would any man ever believe on Christ in a 
saving manner, if the Spirit of God did not first 
renew him in the spirit of his mind? 

A, No. The natural man receiveth not the 
things of the Spirit of God ; for they are foolish- 
ness unto him — neither can he know them, be- 
cause they are spiritually discerned, i Cor. ii. 14, 
15, Matt. xi. 25; ib, xvi. 16, 17 ; i Cor. ii. 7-10; 
2 Cor. iv. 6. 

Q. By what instrumentality does the Holy 
Spirit ordinarily operate, in unfolding the excel- 
lence of Christ, and in bringing men to believe on 
Him? 

A, Faith cometh by hearing, and hearing by 
the word of God. Rom. x. 14-17 ; i Cor. i. 21 ; 
Eph. i. 13 ; ib, vi. 17 ; Col. i. 6 ; i Thess. i. 5 ; ib, 
ii. 13; Heb. iv. 12; James i. 18. 

Q. // was customary, in olden times, when one 
purchased a piece of property to set a mark upon it, 
that he might afterwards distinguish and know it: 
With what are believers sealed, that God may dis- 
tinguish them from those who believe not? 

A. After that ye believed, ye were sealed with 



230 THE CATECHETICAL INSTRUCTOR. 

the Holy Spirit of promise, and having this mark, 
God knoweth them that are His. Eph. i. 13 ; 2 
Tim. ii. 19; Rom. viii. 9 ; John vii. 39 ; Acts ii. 
38 ; ib, V. 32 ; i Cor. iii. 16 ; ib, vi. 19 ; 2 Cor. 
i. 22 ; ib, vi. 16 ; Eph. ii. 21, 22 ; Heb. iii. 6. 

Q. Is not this continual in-dwelling of the 
Holy Spirit y evidence to us also, that we are the 
children of God, and that we shall certainly be 
saved ? 

A. Yes. The Spirit itself beareth witness with 
our spirit, that we are the children of God ; and is 
the earnest (or assurance) of our inheritance, un- 
til the final redemption of the purchased posses- 
sion. Rom. viii. 16; Eph. i. 14; Rom. viii. 14- 
1 7 ; 2 Cor. V. 5 ; Gal. iv. 6. 

Q. Should we not therefore very carefully avoid 
every thing offensive to the Holy Spirit, by whom 
we receive so many blessings ? 

A. Yes. Grieve not the Holy Spirit of God, 
whereby ye are sealed unto the day of redemption. 
Eph. iv. 30 ; Isa. Ixiii. 10 ; Acts vii. 51 ; Gen. vi. 3. 

Q. what is said of those who shall presumptu- 
ously and maliciously offend against the Holy 
Spirit? 

A, He that shall blaspheme against the Holy 
Ghost hath never forgiveness, but is in danger of 
eternal damnation. Mark iii. 29 ; Matt. xii. 32; 
Luke xii. 10; Heb. xi. 36, 27 ; i John v. 16. 

REMARKS. 

It has already been observed, that the mission 

and influences of the Holy Spirit had their origin 

in the covenant of redemption. This is true, 

whether we consider that missioti, and those in- 



THE CATECHETICAL INSTRUCTOR. 231 

fluences before or after the actual advent, death, 
and resurrection of Christ. In the former case, 
they proceeded upon the ground of what Christ 
should hereafter accompKsh — which was beheld 
by the divine mind as already done : and m the 
latter case they proceed upon the ground of what 
He has actually accomplished. But remark. 

First. The character of the Holy Spirit, The 
Holy Ghost is not a divine attribute, but a divine 
person — the Third person of the Godhead. 

(i) The personality of the Holy Ghost. All the 
actions and attributes of a real person, are, in the 
Scriptures, given to the Holy Spirit. He is said 
to be sent ; to move ; to strive ; to speak ; to testify ; 
to guide ; to lead ; to help our infirmities ; to 
search and to know all things ; to be pleased ; 
to be vexed ; to be resisted ; to be grieved ; to 
be spoken against ; to be lied unto ; to be blas- 
phemed : which things can with no possible pro- 
priety be predicated of any but a real person ; and 
they, therefore demonstrate the personality of the 
Spirit. (Gal. iv. 6; Gen. i. 2; ib, vi. 3; Rev. ii. 
7 ; John XV. 26 ; ib, xvi. 13; Rom. viii. 14, 26 ; 
I Cor. ii. 10, II ; Acts xv. 28 ; Isa. bdii. 10 ; Acts 
vii. 51 ; Eph. iv. 30 ; Matt. xii. 32 ; Acts v. 3; 
Mark iii. 29.) 

(2) The divinity of the Holy Ghost. The titles, 
attributes, and works of the true God, are ascribed 



232 THE CATECHETICAL INSTRUCTOR. 

to the Holy Spirit. He is both Lord and God. 
(2 Cor. iii. 17; Acts v. 3, 4.) He is possessed 
of all the incommunicable perfections of deity — = 
eternity, omnipresence, omniscience, omnipo* 
tence^ truth, holiness, glory, and goodness. (Heb. 
ix. 14; Ps. cxxxix. 7; I Cor. ii, 10, 11 ; Rom. 
XV. 19; John xiv. 17-26; i Pet. iv. 14; Neh. 
ix. 20.) The works of the true God are all 
attributed to the Spirit — creation, inspiration, re- 
generation, sanctification, and resurrection of the 
dead. (Gen. i. 2; Job xxvi. 13; /<^. xxxiii. 4 ; 
John xvi. 13; 2 Tim. iii. 16; 2 Pet. i. 21 ; John 
iii. 5, 6 ; ib. vi. 63 ; i Cor. vi. 1 1 ; i Pet. iii. 18 ; 
Rom. viii. 11.) Now, all this were absolutely 
incredible, except upon the supposition of the real 
divinity of the Holy Spirit. 

(3) The Holy Ghost is the third person in the 
God-head, Not, indeed, in respect of essential 
, perfection ; but in the relation of offices, in the 
execution of the remedial scheme. We must not 
understand the numerals, ''first," ''second," and 
"third," when applied to the persons of the God- 
head, as importing so many degrees of divine ex- 
cellence and glory ; for the "three that bear re- 
cord in heaven are one." (i John v. 7.) But as 
denoting the order in which the Triune God, the 
Father, the Son, and the Holy Ghost, engaged to 
co-operate in the salvation of sinners. Accord- 



THE CATECHETICAL INSTRUCTOR. 238 

ingly this is the order in which they are usually 
represented in the sacred oracles. Witness the 
baptismal ceremony, and the apostolic benediction. 
(Matt, xxviii. 19 ; 2 Cor. xiii. 14). 

Secondly. The offices of the Holy Ghost. 
The office work of the Spirit may properly be dis- 
tinguished into ordinary and extraordinary. 

(i) Extraordinary. The extraordinary func- 
tions of the Holy Spirit were the inspiration of the 
Scriptures (John xiv. 26; ib. xvi. 13; 2 Tim. 
iii. 16; 2 Pet. i. 21), and the miraculous endow- 
ments of the sacred writers — endowments where- 
by they were enabled to perform miracles in at- 
testation of the divine authenticity of their doc- 
trines (Actsi. 8; /^. ii. 32, 33; ib/w. 33; Rom. 
XV. 19; I Cor. xii. 4-10; 2 Cor. xii. 12). These 
are called extraordinary, because they were not 
designed to be perpetual in the Christian Church. 
Miracles were of no farther use after inspiration 
ceased, (Rev. xxii. 18, 19,) and both were 
together discontinued. 

(2) Ordinary, The ordinary offices of the 
Spirit, are those by which, to the latest ages of 
the world, the hearts of men will be subdued, 
sanctified and fitted for the kingdom of heaven ; 
and, perhaps, if we would carefully distinguish the 
several acts of the Spirit, in the progress of this 
great moral renovation, the Christian world would 



234 THE CATECHETICAL INSTRUCTOR. 

be saved the pain of much needless controversy 
on a subject of admitted difficulty. When are we 
partakers of the Holy Ghost? *'Afler baptism," 
says one. (Acts ii. 38; ib, v. 32). This is the 
truth; but not the whole truth. When are we 
partakers of the Holy Ghost ? 'Before baptism," 
says another. (Acts x. 47, 48.) This also is 
the truth, but not the whole truth. The apparent 
contradiction in the teaching of the apostles, on 
these several occasions, may easily be harmonized, 
if we patiently remark the order of the Spirit's 
operations ; and allow, that they alluded to the 
different acts of the same Spirit, It seems to us to 
be clearly a Scripture doctrine, that faith in Christ 
should precede baptism, and that this faith is the 
effect of the operation of the Holy Spirit (Acts 
viii. 37; I Cor. xii. 3; John i. 12, 13), but it 
is equally clear, that there is an act of the Spirit 
after baptism, by which we feel an assurance of 
salvation, that is not promised to any in the neglect 
of that duty. (Acts ii. 38; ib. v. 32; Eph. i. 14; 
I Pet. iii. 21.) 



THE CATECHETICAL INSTRUCTOR. 235 



LESSON XXXIV. 

REGENERATION. 

Question. // was said in the last lesson, that 
^''whoever believeth that Jesus is the Christ, is born 
of GotT'*: What do you understand by being born 
of God? 

Answer. That ye put off, concerning the former 
conversation, the old man, v/hich is corrupt ac- 
cording to the deceitful lusts, and be renewed in 
the spirit of your mind ; and that ye put on the new 
man, which after God is created in righteousness 
and true holiness. Eph. iv. 22-24; Ps. li. 10; 
Rom. xii. 2 ; 2 Cor. v. 17 ; Col. iii. 8-10. 

Q. Why do you call this renewal of the tempers 
and dispositions of the heart, ^'being born of GodP^ 

A. Because, we are born again, not of blood, 
nor of the will of the flesh, nor of the will of man, 
but of God the Spirit. John i. 13; /^. iii. 5; ib, 
vi. 63 ; Eph. ii. 4-10 ; Phil. ii. 1 2, 1 3 ; Tit. iii. 5, 6. 

Q. Could not men effect this change in their 
own hearts and character without the aid of the 
Holy Spirit? 

A, No. Can the Ethiopean change his skin, or 
the Leopard his spots ? then may ye also do good 
that are accustomed to do evil. Jer. xiii. 23 ; Job 
XV. 14-16; Ps. Iviii. 3-5 ; Jer. ii. 22-25 ; John v. 
40; ib, vi. 44; Ps. Ixxx. 17-19; Jer. xxxi. 18; 
Lam. V. 21. 

Q. By what means does the Holy Spirit produce 
this change in the hearts of sinners? 

A. Of His own will begat He us with the word 



236 IHE CATECHETICAL INSTRUCTOR. 

of truth, that we should be a kind of first-fruits of 
His creatures. Jas. i. i8 ; John xv. 3; i Cor. iv. 
15 ; Eph. i. 13 ; ib. vi. 17 ; Heb. iv. 12 ; 1 Pet. i. 
23; 2 Pet. i. 3,4. 

Q. Why is it absolutely necessary that a man 
should experience this new birth ? 

A, Except a man be born of water and of the 
Spirit, he cannot enter into the kingdom of God. 
John iii. 5 ; Matt. v. 20 ; ib, xviii. 3 ; Rom. viii. 
6--10; I Cor. xiii. 1-3 ; Gal. vi. 15; Tit. iii, 5. 

Q. What is the great difference between those 
who are regenerated and those who are not f 

A, That which is born of the flesh is flesh ; 
and that which is born of the Spirit is spirit : they 
that are after the flesh do mind the things of the 
flesh ; and they that are after the Spirit, the things 
of the Spirit. John iii. 6 ; Rom. viii. 5 ; Matt. vi. 
31-33; Gal.vi. 7, 8. 

Q. Do those who are begotten of the Spirit 
possess any more lively, distinct, and impressive 
views of the divine character than they had 
before f 

A. Yes. God who commanded the light to 
shine out of darkness, hath shined in our hearts, 
to give the light of the knowledge of the glory of 
God in the face of Jesus Christ. 2 Cor. iv. 6; 
Job xlii. 5, 6; Ps. xxxvi. 9; /^. cxxxix. i— 12; 
Isa. VI. 5 ; Jer. xxiv. 7 ; John xvii. 3 ; 2 Cor. iii. 
18 ; Col. iii. 10 ; Jas. iii. 17 ; 2 Pet. i. 3. 

Q. Is this change of views attended with any 
change of desires and affections towards God? 

A, Yes. Whom now have I in heaven but 
God ? and there is none on earth that I desire be- 
sides Him : in His presence is fullness of joy, and 



THE CATECHETICAL INSTRUCTOR. 237 

at His right hand there are pleasures forevermore. 
Ps. Ixxiii. 25 ; ib, xvi. 11. 

Q. Will you enumerate the fruits of the Spirit 
in a truly regenerated heart? 

A, The fruits of the Spirit are love, joy, peace, 
long suffering, gentleness, goodness, faith, meek- 
ness, and temperance. Gal. v. 22, 23. 

Q. Do not those who are born of God entertain 
a deep and tertder affection towards all their Chris- 
tian brethren ? 

A* Yes. By this we know that we have passed 
from death unto life, because we love the breth- 
ren : he that loveth not his brother abideth in 
death, i John iii. 14 ; Ps, xv. 4 ; ib, xvi. 3 ; John 
xiii 34, 35 ; Rom. xii, 9. 10; i Cor. iii. 3; ib. 
xii. 14-27 ; ib. xiii. 1-7 ; i Thess. iv. 9 ; i John 
iii. 17, 18 ; ib, iv. 7, 8; ib, v. i. 

Q. Does the work of regeneration extend so far 
at the firsts as that the Christian man will have no 
farther occasion to watch and pray and strive f 

A, No. I delight in the law of God after the 
inward man ; but I see another law in my members 
warring against the law of my mind, and bring- 
ing me into captivity to the law of sin, which is 
in my members. Rom. vii. 22, 23; Ps. i. 2; 
Jer. xxxi. 33 ; Ezek. xi. 19, 20 ; 2 Cor.iii. 3; Rom. 
vii. 15-21 ; Gal. v. 16, 17. 

Q. But will not the truly regenerated man 
hold on his way, industriously laboring to obtain 
the mastery over his fleshy nature, and attain to 
perfect holiness ? 

A, Yes. The path of the just is as the shining 
light, that shine th more and more to the perfect 
day. Pro. iv. 18 ; Ps. xxxvii. 23, 24 ; Prov. xiv. 



238 THE CATECHETICAL INSTRUCTOR. 

i6; Mich. vii. 8; Matt. xiii. 31-33; Rom. ii. 
7 ; ib, vi. 2, 22 ; ib, viii. 13 ; i Cor. ix. 27 ; 2 
Cor. iii. 18 ; ib, vii. i ; Gal. v. 24 ; Eph. iv. 12, 
13 ; Phil. iii. 11-14; Heb. iii. 6, 14; ib, xii. 14 ; 
I Pet. i. 5-7 ; I John v. 4. 

Q. With what feelings does the regenerated 
soul think of his past si7ts^ and of his frequent fail- 
ures in duty now ? 

A, Surely after that I was turned, I repented ; 
and after that I was instructed, I smote upon my 
thigh : I was ashamed, yea, even confounded, be- 
cause I did bear the reproach of my youth. Jer. 
xxxi. 19 ; Ps. li. 1-15; Ezek. xxxvi. 31 ; Matt. xxvi. 
75- 

REMARKS. 
First. The reality of regeneration. We are 
frank to allow, that much of the language that de- 
scribes the new birth, is, from the nature of the 
case, obliged to be metaphorical. It is not, how- 
ever, on that account, to be regarded less true, or 
less significant. The design of metaphors is not 
to convey false impressions to the mind ; but to 
afford more lively and distinct apprehensions of 
things otherwise incomprehensible. This remark 
is equally applicable to the figurative language of 
the Bible, as to the language of ordinary life. Such 
is the disparity between the things of God and the 
capacities of the human mind, that it were difficult 
to conceive, how the latter should at all under- 
stand the former without the aid of types and 



THE CATECHETICAL INSTRUCTOR. 239 

symbols ; and whatever objection the sticklers for 
philosophical exactness may raise to the figurative 
style in which the doctrine of regeneration is ex- 
pressed, we doubt whether reason itself would not 
employ much the same modes of expression, were 
it engaged to represent the same change in all its 
forms and phases. We think it will be found, up- 
on close examination, that no set of words of the 
same number and simplicity, will convey a more 
distinct, complete, and intelligible idea of an entire 
mental and moral renovation, than do those employ- 
ed by the sacred writers, as exhibited in the lesson 
above. The nature, necessity, author, effects and 
tendencies of this change, they do so clearly illus- 
trate, that the simplest minds cannot mistake it, 
and in form so concise that philosophy itself may 
thence derive definitions. 

Secondly. The necessity of regeneration. The 
necessity of regeneration results from the deprav- 
ity of the human heart. Heaven is a holy place; 
the inhabitants of heaven are holy beings ; the 
employments and pursuits of heaven are all of a 
pure and holy character. To gaze with unbe- 
clouded eyes upon the effulgence of the divine 
glory, to study His perfections, to admire His ex- 
cellence, and, in prostrate adoration, to extol and 
worship Him, will constitute the uninterrupted 
pleasures of the redeemed throughout eternal ages. 



240 THE CATECHETICAL INSTRUCTOR. 

Between such employments and the tastes and 
tempers of the natural man, there is not a sem- 
blance of congeniality. They are as widely re- 
moved, and as absolutely irreconcilable, as are light 
and darkness. Nor is there in the pains and strug- 
gles of the dying hour, any thing to annihilate that 
difference, or to induce that moral fitness for the 
saints' everlasting rest. The same is true also of 
the cold and wasting grave whither we tend. 
Hence the force of language like the following : 
*'The wicked is driven away in His wickedness." 
*'He that is unjust, let him be unjust stilh, and he 
that is filthy, let him be filthy still.'' "Whatsoever 
thy hand findeth to do, do it with^ thy might; for 
there is no work, nor device, nor knowledge, nor 
wisdom, in the grave, whither thou goest." '*Marvel 
not that I said unto thee, ye must be born again." 
(Prov. xiv. 32; Rev. xxii. 11 ; Eel. ix. 10; John 
iii. 7.) 

Thirdly. The nature of regeneration, *'That 
which is born of the flesh, is flesh, and that which 
is born of the Spirit is spirit." 'They that are 
after the flesh, do mind the things of the flesh ; and 
they that are after the Spirit, the things of the 
Spirit." (John iii. 6 ; Rom. viii. v.) Such are 
the terms in which our Lord and His apostles rep- 
resent the striking contrast between the natural 
and renewed man. Regeneration is a radical 



THE CATECHETICAL INSTRUCTOR. 241 

change of the entire moral nature. It is an abso- 
lute change of views; of affections ; of pleasures; 
of hopes ; of desires ; of purposes ; and of pur- 
suits. To the truly regenerated soul, the doctrines 
and claims of the Christian religion ; the bound- 
less perfections of the Divine Being; the odious 
and destructive nature of sin ; the adorable excel- 
lence of Christ in His death and intercession ; its 
own relation to the Redeemer and to a lost and 
ruined world ; the shortness of time and the over- 
whelming fearfulness of eternity — these no longer 
appear as the vagaries of an idle and speculative 
mind ; but as the most solemn, impressive, and 
affecting realities, awakening new sentiments, in- 
spiring new impulses, and leading to new resolu- 
tions, plans and modes of life. In a word, "if any 
man be in Christ, he is emphatically, a new creat- 
ure, old things have passed away ; behold all things 
have become new.'' (2 Cor. v. 17.) Hence re- 
mark, 

Fourthly. The tendencies of regeneration. 
There is a sense, in which regeneration is instan- 
taneous and perfect; and there is a sense, in which 
it is partial and progressive. He that is born of 
God is enstamped with all the essential features, 
and possessed of all the essential elements of a 
holy character. He is dead indeed unto sin, but 
alive unto God, through Jesus Christ our Lord, 



242 THE CATECHETICAL INSTRUCTOR. 

A principle of candor, of sincerity, of truth, of 
benevolence, of the fear of the Lord is implanted 
in the heart, so that were he to die, he would im- 
mediately be translated to the paradise above. 
Nevertheless, remaining in the present world, he 
is still clogged about with a cumberous mortality, 
in whose propensities and passions, matured and 
and fortified by long indulgence and habit, he will 
find the occasion of many a sharp and painful con- 
test. Old and vitiated tastes must be repressed 
and mortified ; old customs must be broken up ; 
old associations abandoned ; old lessons forgotten; 
old prejudicies and prepossessions rooted and 
grounded in the heart itself, must be discarded : 
and to wage an exterminating war, like this, against 
self, and at the same time withstand a continual, 
and if possible a fiercer onset from without, must 
demand no little vigilance and effort, and may well 
awaken our sympathy should he ocpasionally fall. 
But *'how shall we that are dead to sin, live any 
longer therein ?" Accordingly, the tendencies of 
regeneration are all towards a state of perfect 
holiness. "Brethren," said the eminent St. Paul, 
"I count not myself to have apprehended, neither 
yet to be already perfect : but this one thing I do, 
forgetting the things which are behind, and reach- 
ing forth unto those things which are before ; I 
press towards the mark for the prize of the high 



THE CATECHETICAL INSTRUCTOR. 243 

calling of God in Christ Jesus. Let us, therefore, 
as many as be perfect, be thus minded • and if in 
anything ye be otherwise minded, God shall reveal 
even this unto you.'' (Phil. iii. 12-15.) 



LESSON XXXV. 

REPENTANCE. 

Question. The subject of our last lesson was 
regeneration^ in which you said^ ''after that you 
were turned^ you repented'^'' : What is repentance f 

Answer, Repentance is godly sorrow for sin. 

Q. Why do you call repentance a godly sorrow ? 

A. Because it has respect to God as our Law- 
giver ; is wrought in the heart by the Spirit of God; 
arjd leads the soul to God, for pardon and salva- 
tion. Ps. h. 4; Acts XX. 21 ; Zech. xii. to; Acts 
ii. 37 ; ib, xi. 18; 2 Tim. ii. 25; Luke xviii. 13 ; 
2 Cor. vii. 10. 

Q. Whom does God command thus to repent? 

A, The times of former ignorance God winked 
at ; but now commandeth all men everywhere to 
repent. Acts xvii. 30; Matt. ix. 13; ib, xi. 20; 
Mark vi. 12; Luke xxiv. 47; Acts ii. 38; ib, viii. 
21-23 ; ib, xxvi. 20. 

Q. It is said "-God is angry with the wicked 
every day''"' : Why then does He prolong their life^ 
and confer upon them so many blessings f 

A, God is not slack concerning His promised 
judgments, as some men count slackness ; but is 



244 THE CATECHETICAL INSTRUCTOR. 

long suffering to us-ward, not willing that any 
should perish, but that all should come to repent- 
ance. 2 Pet. iii. 9 ; Ezek. xviii. 30-32 ; ib. xxxiii. 
II ; Rom. ii. 4; Rev. ii. 21 ; ib, iii. 19. 

Q. In what manner do holy beings regard the 
repentance of sinners ? 

A. There is joy in heaven over one sinner that 
repenteth, more than over ninety and nine just 
persons, that need no repentance. Luke xv. 7, 
20-24; Jer. xxxi. 18-20; Rev. iii. 17, 18. 

Q. What will become of those who^ despising 
the goodness and forbearance of God^ shall persist 
in hardening their hearts in impenitence and sin f 

A. He that being often reproved, hardeneth 
his neck shall be suddenly destroyed, and that 
without remedy. Pro. xxix. i ; Ps. vii. 11-16; ib, 
ix. 17 ; ib. 1. 22 ; Pro. i. 24-32 ; ib, xiv. 32 ; Luke 
x. 12-14; ib. xiii. 3 ; Rom. ii. 5 ; Rev. ii. 22. 

Q. What is satd of those^ on the contrary.^ who 
are deeply afflicted, pained, and grieved on account 
of their guilt and transgression ? 

A, The Lord is nigh unto them that are of a 
broken heart ; and saveth such as be of a contrite 
spirit. Ps. xxxiv. 18; ib, Ii. 17; Isa. Ivii. 15; ib, 
Ixi. 1-3; ib. Ixvi. 2; Joel ii. 12, 13; Matt. v. 4; 
/^. xi. 28-30; ib, xii. 20; Luke xviii. 13, 14; 
John vi. 37. 

Q. Will not a truly penitent person frankly 
confess all his sins, without disguise, excuse, or 
palliation f 

A, Yes. I acknowledge my sin unto Thee, O 
Lord; and mine iniquity have I not hid: I said, 
I will confess my transgressions unto the Lord ; 
and He forgave the iniquity of my sin. Ps. xxxii. 



THE CATECHETICAL INSTRUCTOR. 245 

5; Lev. V. 4, 5, Josh. vii. 19, 20; Ps. li. 3; Prov. 
xxviii. 13; Jer. xiv. 20; Hos. v. 15; Matt. iii. 6; 
Acts xix. 18, 19 ; I John i. 9. 

Q. What are we required to do in the case of 
offences done to our fellow men ? 

A. If thou bring thy gift to the altar, and there 
rememberest that thy brother hath aught against 
thee, leave there thy gift before the altar; go thy 
way, first be reconciled to thy brother, and then 
come and offer thy gift. Matt. v. 23-26 ; Jas. v. 16. 

Q. Will not the true penitent be disposed, to the 
utmost of his ability, to restore all the gain he has 
illy acquired, by cheating, lying, gambling, steal- 
ing and other fraudulent and unholy means f 

A, Yes. And Zaccheus stood and said, behold 
Lord, the half of my goods I give to the poor ; 
and if I have taken anything from any man by 
false accusation, I restore him four-fold. Luke 
xix. 8 ; Lev. vi. 2-5 ; Num. v. 6-8 ; i Sam. xii. 
3; Ezek. xxxiii. 14, 15. 

Q. What does God require us to do towards 
those who have injured us^ as a pre-requisite to our 
forgiveness f 

A. When ye stand praying, forgive, if ye have 
aught against any, that your Father also which is 
in heaven may forgive you your tresspasses : but 
if ye from your hearts forgive not every one his 
brother their trespasses, neither will your Father 
which is in heaven forgive your trespasses. Mark 
xi. 25, 26; Matt, xviii. 35; ib, vi. 14, 15 ; Acts 
vii. 59, 60; Eph. iv. 32 ; Col. iii. 12, 13. 

Q. What will be the end of those who profess 
to repent, and yet have not these fruits and evi- 
dences of repentance? 



246 THE CATECHETICAL INSTRUCTOR. 

A, They will be destroyed : for behold the axe 
is laid unto the root of the trees: every tree, 
therefore, which bringeth not forth good fruit, is 
hewn down and cast into the fire. Matt. iii. lo ; 
John XV. 6; i John iii. lo; Matt. xiii. 38-42; id. 
xviii. 23-35 5 ^^' xi^* 22. 

Q. Buf will not the Lord pardon and accept of 
such as put away their sins and return unto Him f 

A, Yes. Let the wicked forsake his way, and 
the unrighteous man his thoughts ; and let him re- 
turn unto the Lord, and He will have mercy upon 
him; and to our God, for He will abundantly 
pardon. Isa. Iv. 7; ib, i. 16-18; Dan. iv. 27 ; 
Hos. xiv. 1,2. 

Q. Does not godly sorrow tend to make a man 
exceedingly strict in the avoidance of sin and care- 
ful in the practice of piety in future ? 

A, Yes. Behold this self-same thing, that ye 
sorrowed after a godly sort, what carefulness it 
wrought in you, yea, what clearing of yourselves, 
yea what indignation, yea, what fear, yea, what 
vehement desire, yea, what zeal, yea, what revenge! 
2 Cor. vii. II ; Job xxvii. 6; ib. xxxiv. 32 ; Acts 
xix. 18, 19 ; ib, xxiv. 16 ; i Thess. i. 9 ; 2 Tim. ii. 
19; Tit. ii. II, 12; Heb. ix. 14. 

REMARKS. 
First. The order of the graces. In remarking 
upon the order of the Christian graces^ it is neces- 
sary to caution the reader to carefully distinguish 
between the order of time, and the order of nature. 
Irrespective of the arrangement of the above les- 



THE CATECHETICAL INSTRUCTOR. 247 

sons, the reason of which arrangement can require 
no explanation, a close and attentive examination 
into what they contain, wdll show, that regenera- 
tion is made to precede both repentance and faith. 
This precedence, however, must not be understood 
of time, but of nature. In regard to time, we con- 
sider the three to take place at one and the same 
moment. We have no thought, that any soul was 
ever regenerated, which was not, instantaneously, 
both penitent, and believing ; and, on the contrary, 
we have no idea, that any soul was ever the sub- 
ject of evangelical faith or repentance, which was 
not regenerate in its tempers and dispositions. 
Nevertheless, in the order of nature, we consider 
regeneration to precede repentance: (Jer. xxxi. 
19,) and repentance to precede faith. (Mark i. 15; 
Matt. xxi. 32 ; Acts xx. 21 ; 2 Tim. ii. 25.) 

Secondly. The paradox of the graces. Repent- 
ance and faith, and all their kindred virtues, are 
positively commanded of men ; and in their neg- 
lect, men are in the highest degree culpable and 
blame-worthy; and yet, their performance depends 
entirely upon the influence of the Holy Spirit — a 
power wholly without and independent of them- 
selves. Nor is there any incongruity in this, if we 
carefully distinguish between the natural and moral 
ability of men ; or in other words, between their 
capacity, and their disposition. If a servant pos- 



248 THE CATECHETICAL INSTRUCTOR. 

sess the natural capacity to obey his master, 
that is sufficient to render him a fit subject of 
command. Although it is certain, that the en- 
tire lack of a will to obey, may render the non- 
performance of the act as absolute, as if he had 
been wholly destitute of the requisite natural 
power ; yet, no master considers himself obliged to 
impart to his servant a disposition to obey, before 
that he may rightfully command him ; nor yet, 
does he regard that lack of disposition the small- 
est excuse for any disobedience. The same is 
true, also, of the divine government. If sinners 
have the natural capacity to obey God, (and this is 
abundantly evident, both from what is required of 
them, and from the fact that they do disobey Him) 
then, are they properly the subjects of the divine 
commands ; nor does their total want of a dispo- 
sition or will to obey, in the least sense, absolve 
them from obligation to do so. It is the absolute- 
ly paralyzing influence of this want of will to repent 
and believe, to which our Lord refers, when He 
says : *'No man can come unto me, except the 
Father, which hath sent me, draw him" : (John vi. 
44; ib, V. 40,) and yet. He says, "He that be- 
lieveth not shall be damned." (Mark xvi. 16; 
John iii. 36.) 

Thirdly. The essential of the graces. When 
we speak of natural things, men distinctly under- 



THE Catechetical instructor. 249 

stand what is meant by a principle of honesty, of 
truth, of chastity, of industry, of patriotism, of 
valor or of cowardice : and in such cases, they as 
clearly distinguish between the principle, and the 
acts to which that principle gives rise, as they do 
between those persons who possess such principles 
and those who have them not. Now the same 
things we desire to remark in religion. When we 
speak of vital Christianity, we allude, not to the 
acquisition of some new natural endowment or 
faculty; nor yet to any one mental or bodily 
act of life ; but to the possession of a new and 
holy principle implanted in the heart. In 
the Scriptures, this principle is variously styled, 
"the root of the matter," the divine nature," 
"the seed of God," etc., (Job xix. 28; 2 Pet. 
i. 4; I John iii. 9,) and they, who are possess- 
ed of it, are said to "be born again "; "bom 
of God"; to have a "new heart," "a right 
spirit" ; to have the "law of God written in their 
hearts." (i Pet. i. 23; John i. 13; Ezek. xi. 19; 
ib, xviii. 31 ; Ps. li. 10; Jer. xxxi. 31 ; Heb. x. 16.) 
This divine principle assumes various appearances 
according to the objects of its contemplation. 
When the being and perfections of God are refer- 
red to, it is a principle of love and reverence ; 
when referred to His command and authority, it 
is a principle of obedience and acquiescence; 



250 THE CATECHETICAL INSTRUCTOR. 

when His promises are contemplated, it is a prin- 
ciple of confidence and expectation ; when Christ 
is its object, it is a principle of reliance and trust; 
when the sinfulness of its own subject is consider- 
ed, it is a principle of repentance ; when the in- 
significance and helplessness of its subject are re- 
membered, it is a principle of humility and de- 
pendence ; when the injuries we have suffered are 
mentioned, it is a forgiving principle ; when the 
injuries we have inflicted upon others are beheld, 
it is a principle to offer every eqitable satisfaction ; 
and thus in all the relations we sustain in the uni- 
verse, it is a principle to do unto others as we 
would have them to do unto us — to render unto 
God, that which is due to Him, and to render un- 
to man that which of right belongs to him. This 
leads us to remark, 

Fourthly. The evidence of the graces. The 
evidence of grace in the heart is the conduct of 
after life. It is a moral impossibility, that one 
should possess a principle of piety, and yet habit- 
ually act contrary thereto. (Matt. vii. 16-20.) 
What should we think of that man's principle of 
honesty, who should lightly evade the payment of 
his just debts ? or of his principle of veracity, who 
should, ever, and anon, be guilty of prevarication 
and falsehood? In like manner, the apostle says, 
"show me thy faith without thy works, and I will 



THE CATECHETICAL INSTRUCTOR. 251 

show thee my faith by my works." (Jas. ii. i8.) 
A principle of obedience, will prompt one to a lit- 
eral, universal, and daily performance of all the 
known will of God : and a principle of love to our 
fellow men will prompt to those acts which the law 
of love demands — whether the forgiveness of 
offenders, or restitution for that which another has 
suffered at our hands : or the fulfillment of those 
offices of sympathy and aid, which their miseries 
and helplessness require. "Whoso hath this world's 
good, and seeth his brother have need, and shut- 
teth up his bowels of compassion from him, how 
dwelleth the love of God in him ? My little chil- 
dren, let us not love in the word, neither in tongue 
but in deed and in truth." In all things walk 
worthy of the Lord, to all pleasing, being fruitful 
in every good work, and increasing in the knowl- 
edge of God." (i John iii. 17, 18; Col. i. 10.) 



LESSON XXXVI. 

JUSTIFICATION. 

Question. We have now considered regenera^ 
tion, repentance and faith. The next subjectin 
order is justification : What do you understand by 
justification ? 



252 IHE CATECHETICAL INSTRUCTOR. 

Answer. Justification is an acquittal from the pun- 
ishment due to sin. Rom. iv. 6-8 ; 2 Cor. v. 19. 

Q. To whom does it pertain to justify those that 
are charged with sin against God? 

A, It is God that justifieth. Rom. viii. 33 ; Isa. 
xliii. 25 ; Mark ii. 7 ; Rom. iv. 5. 

Q. Does God in the act of justification allow ^ 
that men have not sinned ; or if they have^ that 
their sins are of trifling importance ? 

A, No. We are sure, that the judgment of 
God is according to truth: and we have before 
proved that all are under sin, and that sin by the 
commandment is exceeding sinful. Rom. ii. 2 ; 
ib, vii. 13. 

Q. Upon what ground does God justify and 
acquit those who are proven to be guilty of sin? 

A. We are justified on the ground of the blood 
and righteousness of Christ. For Him hath God 
set forth to be a propitiation, through faith in His 
blood, to declare His righteousness for the remis- 
sion of sins. Rom. iii. 25, 26; Isa. xlii. 21 ; ib. 
Ixi. 10; Jer. xxiii. 6; Dan. ix. 24; Rom. viii. 
3, 4; ib, X. 4; 1 Cor. i. 30; 2 Cor. v. 21 ; Phil, 
iii. 8, 9. 

Q. What is the condition upon which we become 
personally interested in the righteousness of Christ 
to pardon and justification ? 

A, The condition of justification is faith in 
Christ. For he that believeth on the Son is not 
condemned ; but he that believeth not is condemn- 
ed already, because he hath not believed in the 
name of the only begotten Son of God. John iii. 
18; Isa. liii. 11; Mark xvi. 16; John iii. 16; 
Rom. iv. 3, 20-25 5 ^^' i^' ^6. 



THE CATECHETICAL INSTRUCTOR. 253 

Q. Is Justification an acquittal of the believer 
from all his sins, with all their effects upon the 
divine government ; or does it extend to only a part 
of them ? 

A. Justification extends to all past sins, so that 
there is now no condemnatioh to them that are in 
Christ Jesus. Rom. iii. 25 ; ib, viii. i ; Acts xiii. 
39; Rom. viii. 33,34. 

Q. Are we, by faith in Christy made really 
righteous persons, before God, in the same sense as 
holy angels are righteous, — which would exclude 
the idea of grace in our justification ? 

A, No. When we believi; the righteousness of 
Christ, which is not really ours, is accounted to us, 
as though it were ours : and we are justified freely 
by the grace of God, through the redemption that 
IS in Christ Jesus. Rom. iii. 24; ib, iv. 4, 5, 16; 
Eph. ii. 8 ; Tit. iii. 4, 5. 

Q. If, then, God justifies us while we have no 
personal righteousness of our own, must He not 
make void the law f 

A, No. We do not make void the law through 
faith: but we estabUsh the law. Rom iii. 31 ; ib, 
viii. 3,4. 

Q. Will you explain how the law is established 
while those are justified who have no personal 
righteousness f 

A, The law is established in this, that Christ 
our Substitute hath fulfilled the law in our stead ; 
and we become interested in His righteousness by 
faith ; and henceforth make the law the rule of our 
conduct — thus accounting the law holy, just and 
good. Isa. xlii. 21 ; Matt. v. 17 ; Rom. x. 4; i 
Cor. i. 30. 



254 THE CATECHETICAL INSTRUCTOR. 

Q. What special privileges does God confer upon 
those who are justified? 

A, Being justified by faith, we have peace with 
God through our Lord Jesus Christ; by whom, 
also, we have access, by faith, into this grace, 
wherein we stand and rejoice in hope of the glory 
of God. Rom. v. i, 2, 8-to; 2 Cor. v. 19; Eph. 
ii. 12-19. 

Q. Does God^ also^ recognize believers in Christ 
as His sons and daughters, and entitle them to the 
privileges of heirship with His Son Jesus f 

A, Yes. We are all the children of God by 
faith in Christ Jesus ; and if children, then heirs ; 
heirs of God, and joint heirs with Christ. Gal. iii. 
26; Rom. viii. 17; 2 Cor. vi. 17, 18; i John iii. 
I, 2. 

Q. Will God ever reverse the act of justification^ 
and finally condemn those to destruction whom He 
hath justified and thus highly distinguished? 

A, No. Jesus said, verily, verily, I say unto you, 
he that heareth my word, andbelieveth on Him that 
sent me, hath everlasting Hfe and shall not come 
into condemnation, but is passed from death unto 
life. John v. 24; Rom. viii. i, 35-39; Heb. x. 
14, 39; I Pet. i. 5. 

REMARKS. 
First. The nature of justification. The term 
justification is derived from the proceedings of 
human courts, in which an individual, arraigned 
under charge of criminal conduct, is acquitted, 
being found innocent : and although there is, 



THE CATECHETICAL INSTRUCTOR. 255 

doubtless, a sufficient analogy between the ac- 
quittal of sinners in the divine government, and 
the justification of an accused in human judicato- 
ries to render the term admissible, yet, in the Gos- 
pel, it must obviously be taken, not in its literal 
and ordinary use, but in a figurative and accom- 
modated sense. Whatever analogy exists here must 
relate, not to the grounds, but to the sequents of 
justification. In human courts, <?. ^., the accused 
is acquitted on the ground of his innocence, and 
because he is proven to deserve it. In the divine 
dispensation, the accused is acquitted, having 
first been convicted of crime and personal demerit. 
In one case, justification is opposed to forgiveness : 
in the other, forgiveness is an essential branch 
of justification. Here, it proceeds wholly upon 
the principle of unmerited grace ; there, it pro- 
ceeds upon the principle of sheer and impartial 
justice. Justification, in the Gospel acceptation, 
extends to every past offence, and provides against 
a future condemnation : under human laws, it is 
an acquital from only the present charge, and in 
no-wise secures the justified against a subsequent 
trial and punishment upon a different ground. 
Finally, justification in an earthly court confers 
no extra immunities upon the acquitted : whereas, 
those whom God justifies He entitles to all the 
honors and privileges of sons and heirs — they are 



256 THE CATECHETICAL INSTRUCTOR. 

made heirs of God, and joint heirs, with Jesus 
Christ, to the felicities of eternal life. 

Secondly. The ground of justification. The 
Scriptures evidently represent the imputed right* 
eousness of Christ, as the ground upon which we 
are justified before God. (Isa. xlii. 21; Jer. 
xxiii. 6; Rom. iii. 25, 26; ib, x. 4; i Cor. i. 30; 
2 Cor. V, 21 ; Phil. iii. 9.) Nevertheless imputa- 
tion must not be understood in the sense of an 
actual transfer; but in the sense of a consideration. 
It is not so much a 7node of treatment, as a reason 
of treatment. Justification on account of the 
righteousness of Christ, is not an imparting of His 
righteousness to us, as when one puts his gar- 
ment upon another ; but it is a reason, or consid- 
eration, in view of which God deals with us, as 
though we had not siimed. The righteousness of 
Christ is strictly His own. When He ''suffered," 
it was *'the just for the unjust" — the sinless for 
the guilty. He was neither made a sinner by the 
imputation of our sins ; nor are we made righteous 
by the imputation of His righteousness. In the 
one case, He suffered for us, as though He had 
been a sinner; and in the other, we are acquitted, 
as though we had been righteous. Justification is 
not something done in us ; but something done 
concerning us — it is not a moral change (that is 
sanctification), but a legal change — it is a change 
pf our standing and position in relation to the law. 



THE CATECHETICAL INSTRUCTOR. 257 

Thirdly. The period of justification. The 
origin of the term justification, has led to some 
contrariety of opinions, both as to the thing itself, 
and the period when it takes place: — some 
representing it as a sentence passing in the divine 
Mind from eternity. Others as consisting in a per- 
suasion of acceptance with God. And others still, 
as a decree to finally acquit. But if this be a cor- 
rect method of representing that subject, it will 
equally well apply to its opposite — condemnation : 
and yet, we doubt whether our readers will allow, 
that none are under condemnation until they be- 
come sensibly persuaded of it ; or that condemna- 
tion consists in either an eternal sentence of 
reprobation, or a decree to finally condemn. We 
are frank to admit, that God did purpose from 
eternity to justify those who believe in Christ 
(Gal. iii. 8), and that those who are justified will 
in the great assize of the world be publicly recog- 
nized as such (Matt. x. 32 ; Luke xii. 8) ; and far- 
ther, that real believers, do perhaps, at some 
period in life enjoy a strong persuasion of their 
acceptance with God (Gal. iv. 6; Eph. i. 14); 
but all this is very far from making justification to 
consist in either one of these. To us, it seems to 
be the uniform teaching of the Scriptures, that un- 
believers are everywhere already condemned, and 
that without any regard to their persuasions on the 



258 THE CATECHETICAL INSTRUCTOR. 

subject ; and that while they continue thus, they 
are children of wrath (John iii. i8 ; Eph. ii. 3) ; 
but, on the contrary, that, whatever justification 
may be, it takes place at the moment of believing 
in Christ. (John iii. 18 ; ib, v. 24; Acts xiii. 39 ; 
Rom. V. i ; ib, viii. i.) Faith is the real and only 
bond of union with Christ ; and therefore, one may 
as easily imagine a soul justified without Christ, as 
he may that justification takes place a moment be- 
fore, or after faith. Accordingly, it is mentioned 
as something subsequent to predestination, and 
anterior to glorification. (Rom. viii. 30.) 

Fourthly. The extent of justification. That 
justification extends to the remission of sins that 
are past, is evident from Rom iii. 25 ; and seeing 
it is promised in John v. 24, that the believer shall 
not come into condemnation, it must also imply a 
provision against future liabilities. This pro- 
vision, however, does not consist in a total exemp- 
tion from the possibility of sinning, nor even from 
the certainty of it. It is a matter of experience, 
and one that is corroborated by the experience of 
the most eminent and pious individuals, whose 
names are mentioned in the sacred volume, that 
frequent failures in duty, will lay the foundation 
of many a hearfelt confession, and regret even 
after we have been justified by faith. But it is 
a provision of grace that the faith of the child of 



THE CATECHETICAL INSTRUCTOR. 259 

God shall not utterly fail, that his heart shall not 
depart from God — that he shall still hold on his 
way. "I will make an everlasting covenant with 
them, saith God, that I will not turn away from 
them to do them good ; and I will put my fear m 
their hearts, that they shall not depart from me/' 
*'The Lord said, Simon, Simon, behold Satan 
hath desired to have you, that he may sift you as 
wheat : but I have prayed for thee, that thy faith 
fail not." "We are kept by the power of God 
through faith unto salvation." (Jer. xxxii. 40 ; 
Lukexxii. 31, 32; i Pet. i. 5.) To this contin- 
ual intercession of Christ, and to this continual 
preservation in faith by the almighty power of 
God, is to be attributed the security of the soul 
against ultimate condemnation. (Rom. viii. 34- 
39.) We are safe, because the power and faith- 
fulness of God makes us safe. 



LESSON XXXVII. 

ELECTION. 

Question. Having considered the plan of sal- 
vation at full length, we are now prepared to ex- 
amine what was said in the lesson on the " Cove- 
nant of Redemption''; that God the Father, in 



260 THE CATECHETICAL INSTRUCTOR. 

solemn promise^ guaranteed the Son^ that a portion 
of the human race should certainly be saved by His 
death. Did God, at that period, absolutely know 
how many, and who they were, that should thus be 
saved? 

Answer, Yes. And whom He did fore-know, 
He also did predestinate to be conformed to the 
image of His Son, that He might be the first born 
among many brethren. Rom. viii. 29; Eph. i. 5. 

Q. What was the first and immediate object to 
which God predestinated those whom He fore-knew 
in this special sense ? 

A, They were elected according to the fore- 
knowledge of God, through sanctification of the 
Spirit, unto obedience and sprinkling of the blood 
of Jesus Christ, i Pet. i, 2; Eph. i. 4. 

Q. Were they not at the same time predestinated 
to salvation, as the ultimate object of their election? 

A, Yes. We are bound to give thanks always 
to God for you, brethren, beloved of the Lord, be- 
cause God hath from the beginning chosen you to 
salvation, through sanctification of the Spirit and 
belief of the truth. 2 Thess. ii. 13; Rom. viii. 
30 ; Eph. i. 4, 5. 

Q. Did God elect them to salvation because they 
had already obtained an interest in Christ; or do 
men become interested in Christ, as the result of 
election and predestination? 

A, We have obtained an inheritance in Christ, 
being predestinated according to the purpose of 
Him who worketh all things after the counsel of 
His own will. Eph. i. 11; Acts xiii. 48 ; John xv. 
16; Rom. viii. 29, 30; Eph. i. 4, 5 ; 2 Tim. i. 9 ; 
I John iv. 19. 



THE CATECHETICAL INSTRUCTOR. 261 

Q. Is it absolutely certain that by some means 
all the elect will become interested in Christ and 
be saved? 

A, Yes. Jesus said, All that the Father giveth 
me shall come unto me ; and him that cometh to 
me I will in no wise cast out. John vi. 37 ; Rom, 
viii. 30; Ps. Ixxxix. 35, 36; Isa. liii. 11. 

Q. By what agency will they be brought to 
Christy that their salvation ynay be rendered certain? 

A, The elect will be brought to Christ by the 
power of God through the gospel. For, thus saith 
the Lord, I have loved thee with an everlasting 
love ; therefore, with loving kindness have I drawn 
thee. Isa. ix. 7; Jer. xxxi. 3 ; Hos. xi. 4; John vi. 
44,45; Rom. viii. 30; i Cor. i. 24; 2 Cor. iii. 17, 
18; 2 Thess. ii. 13, 14; 2 Tim. i. 9. 

Q. Does the everlasting, electing love of God 
include the entire human race — so that all will be 
drawn to Christ a?id be saved? 

A. No. Christ is, to many, a stone of stum- 
bling and a rock of offence, even to them that 
stumble at the word, being disobedient: where- 
unto also they were appointed, i Pet. ii. 8 ; Rom. 
ix. 21, 22; Tit. i. 1 6 ; 2 Pet. ii. 1 , 12; i John ii. 
22 ; Rev. xiii. 1-8. 

Q. Was there any original primary difference 
in the moral characters of men ^ that God should 
propose to save some and not others ? 

A, No. The Lord looked down from heaven 
upon the children of men, to see if there were any 
that did understand and seek God. They are all 
gf)ne aside, they are all together become filthy : 
there is none that doeth good, no, not one. Ps. 
xiv. 2, 3^j Gen. vi. 12; Rom.i. 21-32; /^. iii. 19. 



262 THE CATECHETICAL INSTRUCTOR. 

Q. Why then did He elect some to salvation and 
not all? 

A, He saith I will have mercy on whom I will 
have mercy; and I will have compassion on whom 
I will have compassion. Rom ix. 1 5 ; Matt. xi. 
25, 26. 

Q. How does it appear that this doctrine does 
not make God a respecter of persons ? 

A, A respecter of persons is one who shows a 
partiality for some on account of what they pos- 
sess above others: which is not the case in the 
election of grace. Jas. ii. 1-4 ; Acts x. 34, 35 ; 
Rom. ix. 16. 

Q. What was the influence of this doctrine of 
Divine sovereignty upon the apostle Paul^ as a min- 
ister of God? 

A, Paul said, Though I be free from all men, 
yet have I made myself servant unto all, that I 
might gain the more : and I endure all things for 
the elects' sake, that they may also obtain the 
salvation which is in Christ Jesus with eternal 
glory. I Cor. ix. 19 ; 2 Tim. ii. 10. 

Q. Is not our election to salvation, through 
sanctification of the Spirit and belief of the truth, 
an important reason why we should cultivate per- 
sonal holiness? 

A. Yes. Let us be sober, putting on the breast- 
plate of faith and love, and for a helmet the hope 
of salvation ; for God hath not appointed us to 
wrath, but to obtain salvation by our Lord Jesus 
Christ. I Thess. v. 8, 9 ; Col. iii. 12 ; 2 Pet. i. 
10 ; I John iii. 23. 

Q. How may we know that God hath not ap- 
pointed us to wrath, but to obtain salvation ? 



THE CATECHETICAL INSTRUCTOR. 263 

A. When the gospel of Christ is received into 
good and honest hearts, and we turn from sin to 
the practice of holiness, it is evidence of our elec- 
tion to eternal life, i Thess. i. 3-9. 

Q. If men persist in rebellion, turning the grace 
of God into licentiousness, and an occasion to sin. 
Have they not reason to fear that they are predes- 
tinated to destruction ? 

A, Yes. The prophet said, I know that God 
hath determined to destroy thee, because thou 
hast done this, and hast not hearkened to my 
counsel. 2 Chron. xxv. 16; i Sam. ii. 25 ; i Pet. 
ii. 8; Jude 4. 

REMARKS. 
The doctrine of election, in some form or other, 
is admitted by all who believe the Bible. In the 
lesson above, we have briefly exhibited what we 
conceive to be the scriptural account of the elec- 
tion of grace : and which we define to be, the eter* 
nal and unchangeable purpose and design of God^ 
to save in Christ a definite number of the fallen 
race of Adam — and that, not on account of any 
good works done by them, or any good quality fore- 
seen in them, but of His own sovereign pleasure. 
As election, however, in its highest or lowest sense, 
whether national or individual, whether to temporal 
or to eternal blessings, is but one feature of the 
great purpose of God in the creation and govern- 
ment of the world ; and as that, which is true of 
the whole subject, is equally true of all its specific 



264 THE CATECHETICAL INSTRUCTOR. 

forms, we submit the following upon the general 
subject. And observe, 

First. The Purpose of God Demonstrated. 
It does, indeed, seem wonderful that men need to 
be convinced that God is a Being of purpose : and 
seeing He is possessed of all power, wisdom and 
goodness, they should need to be persuaded that 
He could purpose nothing, which will not be pro- 
motive of the highest good to an intelligent uni- 
verse, and that no event can take place contrary 
to that purpose. But since the depravity of our 
nature is such as to render proof necessary, it may 
be deduced 

(i) From His fore-knowledge, "Known unto 
God are all His works from the beginning of the 
world" — "I am God, and there is none like me, 
declaring the end from the beginning, and from 
ancient times, things not yet done." (Acts xv. 
i8; Isa. xlvi. 9, 10.) From these and similar ex- 
pressions with which the Scriptures abound, it 
must be conceded, that God fore-sees with absolute 
certainty every event, connected with His creat- 
ures, both in this world, and the next: and since 
it were a contradiction in terms, to say that He 
fore-knows an event as certain, which might not 
occur, there must be an infallible certainty attend- 
ing the occurrence of every event, which He fore- 
sees will take place. This certainty, however^ 



THE CATECHETICAL INSTRUCTOR. 265 

does not lie in His fore-knowledge, nor in any 
wise result from it. Fore-knowledge, is only 
a precognition of an event yet to transpire, and 
does of itself no more render an event certain, 
than does after-knowledge. To account, then, for 
this certainty, we are obliged to admit, either the 
heathen law of fatal necessity, or the purpose of 
an infinitely wise and holy God. The absurdity 
of the former, brings us inevitably to the latter. 

(2) From God'^s universal agency in the moral 
world, "O Lord, I know that the way of man is 
not in himself — ''Man's goings are of the Lord" — 
''A man's heart deviseth his way ; but the Lord 
directeth his steps" — "The King's heart is in the 
hand of the Lord as the rivers of water. He turn- 
eth it whithersoever He will" — ''The ^most high 
God ruleth in the kingdom of men, and appointeth 
over it whomsoever He will" — '*there is no power 
but of God ; the powers that be are ordained of 
God'' — "The steps of a good man are ordered by 
the Lord" — "It is God that worketh in you, both 
to will and to do of His own good pleasure." (Jer. 
X. 23; Prov. XX. 24; ib, xvi. 9; ib, xxi. i ; Dan. 
V. 21 ; Rom. xiii. i ; Ps. xxxvii. 23; Phil. ii. 13.) 
The sentiment contained in these divine declara- 
tions seems to be this, that, however different may 
be its modes, yet as to the fact itself, the control 
which the Deity exercises over the moral and 



266 THE CATECHETICAL INSTRUCTOR. 

political world, is not less absolute than that which 
He exercises over the material universe : and there 
are, perhaps, seasons in the life of every pious 
man, when he, not only acknowledges this in 
prayer, but from thence also derives strong sup- 
port and consolation in trial and misfortune. But 
if it is allowed that God directs the affairs of the 
moral world. He must do so, either according to 
whim and caprice ; or according to some establish- 
ed purpose, and to the attainment of wise and 
holy ends. The absurdity of the former, brings 
us inevitably to the latter. 

(3) From express declaratio7ts of Scripture, 
The Scriptures do, indeed, detail only the leading 
events of the divine providence : but as these were 
dependent upon the intervention of means and 
second causes ; therefore, the intermediate occur- 
rences must have been certain, in the same man- 
ner as their final results. Now it is beyond dis- 
pute, that God did purpose and determine the 
leading facts of the old world : for example, that 
Joseph should be sold into Egypt (Gen. 1. 20) ; 
the conduct of Pharaoh towards the Israelites 
(Ex. ix. 16 ; Rom. ix. 17); the opposition of the 
Canaanitish nations to the Jews (Josh. xi. 20) ; 
the obstinacy of the sons of Eli to their destruction 
(i Sam. ii. 25); the invasion of Egypt and the 
**holyland'' by the King of Assyria (Isa. xix. 17; 



THE CATECHETICAL INSTRUCTOR. 267 

ib, X. 5-7) ; the seventy years captivity of the 
Jews in Babylon Qer. xxv. 11) ; and their eman- 
cipation by Cyrus the King of the Medes (Isa. 
xliv. 28; Jer. xxv. 12-14); the time and place 
and manner of the birth and death of Christ (Dan. 
ix. 24, 25 ; Matt. i. 18-23 ; ib. ii. 5, 6 ; Gal. iv. 4; 
Luke xxii. 22; Acts ii. 23; ib. iv. 28); the in- 
vasion of Jerusalem by the Roman army with all 
their horrid desolations (Dan. ix. 26, 27); the 
establishment and perpetuity of the Christian 
Church (Eph. iii. 10, 11); the apostacy, and the 
rise of the man of sin (2 Thess. ii. 3) ; in a word, 
the times, residences, and all the events of every 
man's life (Job vii. 1-3; ib. xiv. 5; ib. xx. 29; 
Acts xvii. 26 ; i Thess. v. 9 ; i Pet. ii. 8 ; Acts 
i. 24; Jude 4). It is confidently believed that a 
careful examination of these numerous references 
will sufficiently satisfy the impartial reader : and if 
any should still be disposed to believe the opposite, 
there will be ground for them to fear that God hath 
sent them strong delusion that they should believe 
a lie. (2 Thess. ii. 11.) 

Secondly. The Purpose of God Qualified. 

(i) It is eternal. The design of God in the 
creation and government of the universe, was the 
manifestation of His own glory. (Rev. iv. 11.) 
This design necessarily embraced both His natu- 
ral and moral perfections — the former of which, 



S68 THE CATECHETICAL INSTRUCTOR. 

are unfolded in the extent and variety of creation 
(Ps. viii. 3, 4; ib. xix. i ; /^. civ. 24; /^. cxlv. 10; 
Rom. i. 20) ; and the latter, in the dispensation of 
His providence towards this lower world. (Ps. ix. 
16; ib. Ixxxv. 10; ib, xcii. 6, 7; Rom. xi. 22; 
Eph. iii. 10.) In the execution of this design, 
God has pursued that plan^ which in the estima- 
tion of His own omniscience was the best adapted 
to the end contemplated : and it must be obvious 
to every one who admits the omniscience of God, 
that whatever reason has existed at any period to 
determine His conduct in any case, the same, with 
all its force was beheld by Him from eternal ages. 
Accordingly, we are positively assured,, that the 
purpose of the Deity with regard to His Church — 
that sublimest estabUshment for the display of His 
moral perfections, and for whose promotion, main- 
ly, He exercises continual and special superintend- 
ence over the whole moral and physical universe — 
that His purpose with regard to His Church was 
formed and matured in the unfathomable depths 
of eternity. *'To the intent that now unto princi- 
palities and powers in heavenly places, might be 
known by the Church the manifold wisdom of 
God, according to the eternal purpose which He 
purposed in Christ Jesus our Lord." (Eph. iii. 
10, II.) 

(2) // is sovereign, absolute and unchangeable. 



THE CATECHETICAL INSTRUCTOP. 269 

God does nothing without a reason ; nevertheless , 
He does not always see fit to give that reason to 
His creatures. (Job xxxiii. 13; Pro. xxv. 2.) 
Why He chose to discover His natural perfections 
by one method, and His moral perfections by 
another; why He chose to display His justice by 
one instrument, and His mercy by a different one, 
(Rom. xi. 22); why He chose of the same lump to 
make one vessel unto honor, and another unto 
dishonor (Rom. ix. 21-23) ; why He chose of the 
same characters to appomt some to wrath, and 
others to obtain salvation by Jesus Christ (i 
Thess. V. 9 ; 2 Pet. ii.); in all this, there were 
doubtless sufficient reasons to justify the divine 
conduct : to us, however, the only reason that ap- 
pears, is because "thus it seemeth good in Thy 
sight, O Lord." (Matt. xi. 25, 26.) That the pur- 
pose of God in these things (and the world is 
full of analagous events), is sovereign, absolute, 
and immutable, all are obliged to allow : especial- 
ly, when we remember what the Scriptures abun- 
dantly teach, that our election to eternal life, was 
not so much on account of any good works done 
by us, or any good quality foreseen in us more 
than others, as that these latter are the result of 
our appointment to salvation, according to what 
is written, *'we love Him, because He first loved 
us." (i John iv. 19 ; John xv. 16 ; Acts xiii. 48 ; 



270 THE CATECHETICAL INSTRUCTOR. 

Rom. ix. 29; Eph. i. 4, 5, 11 ; 2 Thess. li. 13; 
2 Tim. i. 9 ; i Pet. i. 2. 

(3) In election it is personal and definite. There 
is a sense in which, as we have seen, the divine 
fore -knowledge is universal, extending to all per- 
sons and events ; but seeing it is said, ''whom He 
fore -knew He also did predestinate to be 
conformed to the image of His Son ; and whom He 
did predestinate, them He also called ; and whom 
He called, them He also justified ; and whom He 
justified, them He also glorified'' (Rom. viii. 29, 
30) : there must be a sense also in which it is 
special, and extending only to those who shall ul- 
timately be saved. (Matt. vii. 23.) Further, 
since it is said in Matt. xx. 16; ib. xxii. 14; that 
*'many are called, but few chosen," and above, 
''whom He called, them He also glorified;" 
there must be a sense in which the divine call is 
special, extending to such only as shall event- 
ually be glorified. Now a special fore-knowl - 
edge and a special calling evidently import 
definiteness ; and as these are seen to relate to 
the identical individuals who are predestinated, 
therefore, predestination and election must be per- 
sonal. Accordingly, we have the following 
Scriptures: "All that the Father give th me shall 
come unto me" — "I speak not of you all, I know 
whom I have chosen" — "He hath chosen us in 



THE CATECHETICAL INSTRUCTOR. 271 

Him before the foundation of the world" — ''God 
hath from the beginning chosen you to salvation" 
— "Even so then, at this present time also, there 
is a remnant according to the election of grace." 
(John vi. 37 ; ib, xiii. i8; Eph. i. 4 ; 2 Thess. ii. 
13; Rom. xi. 15.) 

Thirdly. The Purpose of God Harmonized. 

(i) With the divine impartiality, A respecter of 
persons is one v/ho grounds his partiality upon 
some worldly or external contingency. (Acts x. 
34j 35 > Jas. ii. 1-4.) But we have shown that 
the divine election to eternal life, so far from 
recognizing such petty distinctions, does not even 
proceed upon the ground of any goodness of char- 
acter of which we may boast — that whatever 
reason influenced the divine determination, it was 
not found in man — that "it is not of him that 
willeth, nor of him that runneth, but of God that 
showeth mercy." (Rom. ix. 16.) There were, 
therefore, as much reason to suppose the potter 
partial, when, from the same lump, he makes one 
vessel unto an honorable use, and another to a 
dishonorable use, as there were to imagine partial- 
ity in God, when from persons of the same char- 
acter He appoints some to salvation rather than 
others. 

(2) With the voluntary agency of men, A free 
agent is one who wills or chooses, and who has 



^72 THE CATECHETICAL INSTRUCTOR. 

the power to follow his inclinations : and to show 
any discrepancy between the absolute purpose of 
God, and the utmost freedom of human agency, it 
were necessary to evince, that the purpose of God 
does in some wise incapacitate men for choosing. 
or for doing that which they choose. This, it is 
believed, cannot be shown. In the examples 
specified above (and many others similar might be 
added), nothing is more manifest, than, that while 
in every instance the divine purpose was literally 
executed, the persons by whom it was done, were 
to the fullest extent voluntary, and followers of the 
desires and intents of their own hearts. The truth 
is, the Scriptures not only represent the divine pur- 
pose as compatible with free agency ; but even the 
divine agency itself, '^working all things in us after 
the counsel of His own will," as the ground and 
cause of our free agency. *'Work out your own 
salvation with fear and trembling ; for, (or because) 
it is God, that worketh in you both to will and to 
do of His own good plessure." (Phil. ii. 12, 13.) 
This, too, is perfectly consonant with our daily ex- 
perience. We breathe, walk, speak and do all 
things, because the divine power, working in us, 
enables us thus to do. 

(3) With the use of means. The divine gov- 
ernment is one of instrumentalities. The means 
necessary to accomplish His designs, were as abso- 



IHE CATECHETICAL INSTRUCTOR. 273 

lutely ordained as were the ends to be answered. 
Nay, according to His wise and holy purpose, the 
same events often occupy the relation of both 
means and ends — ends with reference to the past, 
but means with regard to the future. Witness 
the case of Joseph, of Pharaoh, and others before 
mentioned. It was not simply purposed that 
Joseph should be sold into Egypt ; but that thereby 
''much people should be saved alive." Nor was 
it the ultimatum of God's purpose that Pharaoh's 
heart should be hardened; but, that thus, the 
divine glory might be displayed in a miraculous 
deliverance of His chosen people. No purpose of 
the Deity is more absolute than that which relates 
to the term of man's life. "His days are deter- 
mined, the number of his months is with God; 
thou hast appointed his bonds that he cannot 
pass." (Job xiv. 5 ; ib, vii. i.) Nevertheless, no 
one considers, that for that reason, means toe pr- 
serve life are wholly unnecessary ; or that he may 
disregard the necessary means for that purpose. 
And thus in the Gospel, God has absolutely and 
infallibly ordained the salvation of some ; and the 
means necessary to the end — repentance toward 
God, and faith in our Lord Jesus Christ — is a 
part of that absolute purpose, and indispensable 
to be observed. In harmony with this, none have 
been more distinguished for active piety, than the 



274 THE CATECHETICAL INSTRUCTOR. 

eminent St. Paul, whose strong language, on this 
sublime doctrine, has staggered many a weak 
mind, and which the ungodly *' wrest, as they do 
also the other Scriptures to their own destruction." 
(2 Pet. iii. 16.) 



LESSON XXXVIII. 

PERSEVERANCE OF THE SAINTS. 

Question. The subject next to be considered, 
after the plan and purpose of redeeming mercy, is 
the perseverance of the saints. What do you un- 
derstand by the final perseverance of the saints ? 

Answer, The final perseverance of the saints, 
is a patient continuance in well-doing, seeking for 
glory, and honor, and immortality, to eternal life. 
Rom. ii. 7 ; Phil. iii. 12-17 ; 2 Pet. i. 5-11. 

Q. Is it your opinion, that those who have been 
regenerated and become Christians by the effectual 
operation of God, will thus persevere and be saved? 

A. Yes. Being confident of this very thing, 
that He who hath begun a good work in you, will 
perform it until the day of Jesus Christ. Phil. i. 
6 ; ib. ii. 12, 13. 

Q. Why are you thus confident, that God 
having begun a good work in the soul, will not 
leave it unfinished, and permit the Christian to 
perish at last? 

A, Because, thus saith the Lord, I will make an 
everlasting covenant wrth them, that I will not 



THE CATPXHETICAL INSTRUCTOR. 275 

turn away from them, to do them good ; but I will 
put my fear in their hearts, that they shall not de- 
part from me. Jer. xxxii. 40 ; ib. xxxi. 31--34. 

Q. Does this everlasting covenant embrace all 
the events through which the Christian shall pass 
in life? 

A, Yes. David said, God hath made with me 
an everlasting covenant, ordered in all things, and 
sure : and this is all my salvation, and all my de- 
sire. 2 Sam. xxiii. 5; Isa. Iv. 3; Heb. viii. 10- 
12 ; ib, X. 14-18. 

Q. Are we to understand fro?n hence, that the 
Christian is entirely exe7npt from temptation, 
so that he cannot possibly fall into sin, even great 
sin f 

A, No. But though he fall, he shall not be ut- 
terly cast down ; for the Lord upholdeth him with 
His hand. Ps. xxxvii. 24 ; ib, Ixxxix. 30-34 ; 
Prov. xxiv. 16; Mic. vii. 8; Luke xxi. 31-32; i 
Cor. X. 13; Heb. vi. 9, 10; ib. x. 39. 

Q. Is it not, however, a matter of fact, that 
many who have professed to be Christians, and 
for a time given good evidence of it, have finally 
fallen away and died in apostacy ? 

A. Yes. They went out from us, but they were 
not of us ; for if they had been of us, they would 
no doubt havje continued with us ; but they went 
out, that they might be made manifest, that they 
were not of us. i John ii. 19; Ps. i. 4; Matt, 
vii. 21, 23; ib, xiii. 20, 21; ib, xxv. 3; John vi. 
70, 71 ; Acts i. 25 ; i Cor. ix. 27 ; i Tim. i. 19, 
20 ; 2 Tim. ii. 17-19 ; Heb. y^. 2i^\ 2 Pet. ii. 22. 

Q. But did not God, even after He had actual- 
ly saved the Israelites out of Egyptian bondage^ 



276 THE CATECHETICAL INSTRUCTOR. 

subsequently destroy large numbers of them in the 
wilderness f 

A, Yes. And because of unbelief they were 
broken off; but thou standest by faith. Rom. xi. 
20; Heb. iii. 9-12; 2 Cor. v. 7 ; Eph. ii. 8. 

Q. For what purpose were these things writ- 
ten, if the real Christian cafinot also fall away 
and be lost ? 

A, They were written for our admonition, upon 
whom the ends of the world are come, to the in- 
tent that we should labor lest any man fall after 
the same example of unbelief, i Cor. x. 1 1 ; Heb. 
iv. II. 

Q. Do you then, consider all the warnings and 
cautions on this subject, as intended to lead us to 
self-examination, watchfulness and prayer, lest 
after all we should not be Christians ? 

A. Yes. Examine yourselves whether ye be 
in the faith, prove your own selves ; and let us fear, 
lest a promise being left us of entering into His rest, 
any of you should seem to come short of it. 2 
Cor. xiii. 5; Heb. iv. i ; i Pet. i. 17. 

Q. What is the inost infallible evidence of real 
Christianity in the soul? 

A. We are made partakers of Christ, if we 
hold fast our confidence steadfast unto the end. 
Heb. iii. 14; Matt. vii. 15-20; John xv. 6; 
Rom. vi. 16 ; Heb. iii. 6 ; i John i. 7 ; Jas. i. 22-27. 

Q. Does the perseverance of the saints depend 
upon the constancy and strength of their own 
pious efforts ? 

A. No. But ye are kept by the power of God, 
through faith unto salvation, ready to be revealed 
at the last time, i Pet. i. 5 ; Ps. cxxi. 2-8 ; John 
X. 27-29. 



THE CATECHETICAL INSTRUCTOR. 277 

Q. If then the power of God is engaged to 
keep His people^ must it not be impossible that any- 
thing should overthrow a?id destroy them f 

A, Yes. I am persuaded that neither death, 
nor life, nor angels, nor principalities, nor powers, 
nor things present, nor things to come, nor height, 
nor depth, nor any other creature, shall be able to 
separate us from the love of God, which is in 
Christ Jesus our Lord. Rom. viii. 38, 39; Eph. 
i. 2 1 , 2 2 ; I Tim. i. 1 2 ; i Pet. i. 5 . 

Q. But is it not dangerous to the interests of the 
soul, that men should believe this doctrine? 

A. No. We know, that when Christ shall ap- 
pear, we shall be like Him ; for we shall see Him 
as He is ; and every one that hath this hope in 
him purifieth himself, even as he is pure. i John 
iii. 2, 3 ; I Cor. ix. 27 ; 2 Cor. v. 1-9. 

Q. What peculiar advantage can result from 
the admission that the real Christian cannot ulti- 
mately perish f 

A, God, willing to show unto the heirs of prom- 
ise the immutability of His counsel, confirmed it 
by an oath ; that by two immutable things in which 
it is impossible for God to lie, we might have 
strong consolation, who have fled for refuge to lay 
hold upon the hope set before us. Heb. vi. 17- 
18 ; John vi. 57 ; ib, xiv. 1-3, 19. 

REMARKS. 

We have defined the perseverance of the saints, 

to be *'a patient continuance in well doing, seeking 

for glory, and honor, and immortality, to eternal 

life.'' In this, however, it is neither pretended 



278 THE CATECHETICAL INSTRUCTOR. 

that all who profess to be Christians are such in 
reality ; nor that the real Christian may not occa- 
sionally do wrong, or even greatly so ; — it is pre- 
tended neither that the perseverance of the saints 
depends alone upon their * 'power and holiness"; 
nor yet that any will be saved, who do not endure 
to the end. We intend, simply, that the contiual 
superintendence and grace of God will be vouch- 
safed unto them in such measure and manner as 
to render their salvation certain, through faith and 
obedience ; and we subjoin the following, as ad- 
ditional proof of that doctrine. 

First. The purpose of God in the provisions^ 
of grace. If the believer is not ultimately saved 
it can result from no inadequacy in the means 
provided for his complete and final redemption. 
An atonement of ample capacity has been made, 
whose efficacious power extends commensurately 
with all the aggravations and enormities of sin. 
Next to this, God hath sent forth His almighty 
Spirit to take of the things of Christ, and render 
them effectual, by enlightening the understanding, 
renovating the heart, and sanctifying the affections 
— thus befitting the soul for the felicities of heaven. 
To this, it may be added, He has bestowed upon 
His people a volume of inspired counsels and 
cautions, premonitions and promises of the most 
benign and salutary influence ; and has, moreover, 



THE CATECHETICAL INSTRUCTOR. 279 

instituted a class of men, whose primary business 
it shall be to the end of time, to watch over the 
spiritual interests of His saints, '*till they all come 
in the unity of the faith, and the knowledge of the 
Son of God, unto a perfect man, unto the measure 
of the stature of the fullness of Christ." These 
provisions, abundant and saving in their charac- 
ter, had their origin in the sovereign good-will of 
God, and were conferred upon His chosen wholly 
irrespective of merit in them : nor can it be denied, 
that God had in view, by them, to save a portion 
of the human race, or that His infinite wisdom and 
power will render that purpose certain. But it 
must appear obvious, that whatever certainty at- 
tends the divine purpose in this case, must in like 
manner attend the final perseverance of the saints. 
Secondly. The promise made to Christ concern- 
ing His people in the covenant of redemption 
''When thou shalt make His soul an offering for 
sin, He shall see His seed, He shall prolong 
His days, and the pleasure of the Lord shall 
prosper in His hands. He shall see the travail 
of His soul, and be satisfied ; by His knowledge 
shall my righteous servant justify many; for 
He shall bear their iniquities. Therefore, will 
I divide Him a portion with the great? 
and He shall divide the spoil with the strong, be- 
cause He hath poured out His soul unto death ; and 



280 THE CATECHETICAL INSTRUCTOR. 

He was numbered with the transgressors ; and He 
bare the sin of many, and made intercession for 
the transgressors" — "My covenant will I not 
break, nor alter the thing that has gone out of 
my lips" — "Once have I sworn by my holiness, 
that I will not He unto David. His seed shall 
endure forever, and His throne as the sun before 
me.'' (Isa. liii. 10-12 ; Ps. Ixxxix. 34-36). That 
these promises refer directly to the case before us, 
will not be questioned by the impartial reader : 
and they unequivocally assert, that in considera- 
tion of His vicarious death and intercession, Christ 
should receive a "seed," who should be "justified" 
and ""endure forever.^' The guaranty of these 
promises was the immutable oath of the Holy 
God; and in Isa. ix. 7; ib, xlix. 7, it is said 
with equal emphasis that the "zeal" of "God that 
is faithful" will fulfill them. It was, therefore, 
with the utmost confidence, that Jesus said, "All 
that the Father giveth me, shall come unto me" — 
"My Father which gave them me, is greater than 
all, and no man is able to pluck them out of my 
Father's hand." (John vi. 37 ; ib, x. 29.) But 
this confidence was vain if the perseverance of the 
saints is not absolutely certain. 

Thirdly, The promises made to the believer 
in the covenant of grace. The covenant of grace 
is, properly, a promissory pledge or assurance 



THE CATECHETICAL INSTRUCTOR. 28 1 

gratuitously given to the believer by the blessed 
God, that He will do, or cause to be done, all 
things necessary to the present and eternal good 
of His people. Among its specific and immediate 
blessings, may be instanced the pardon of sins, 
justification, adoption, and a felicitous control and 
direction of providence : and whether we consider 
this covenant as a whole, or with reference to 
its specific benefits, it is absolute and final. ''I 
will make with them an everlasting covenant, 
saith God, that I will not turn away from them. 
to do them good ; and I will put my fear in their 
hearts, that they shall not depart from me" — '*I 
will be their God, and they shall be my people" — 
*'And I will forgive their iniquity, and I will re- 
member their sins no more." (Jer. xxxii. 40 ; ib, 
xxxi. 33, 34; Heb. x. 16, 17.) After the same 
manner also, Jesus said, "Verily, verily, I say 
unto you, he that heareth my word, and believeth 
on Him that sent me, hath everlasting life, and 
shall not come into condemnation" — "For this 
is the will of Him that sent me, that every one 
which seeth the Son aud believeth on Him, may 
have everlasting hfe : and I will raise him up at 
the last day" — "As the living Father hath sent 
me, and as I live by the Father ; so he that eat- 
eth me, even he shall live by me." (John v. 24 ; 
ib, vi. 40, 57.) To render these promises infalli- 



282 THE CATECHETICAL INSTRUCTOR. 

bly certain, we are furthermore assured, that 
Christ hath been exalted h ad over all things, 
both in heaven and earth to the Church, and that 
*'all things shall work together for good to them 
that love God, to them who are the called accord- 
ing to His purpose" — that *'no evil shall befall 
them" — that "with every temptation. He will 
make a way of escape." (Eph. i. 22 ; Rom. viii. 
28 ; Ps. xci. 10 ; i Cor. x. 13.) If, then, the per- 
severance of the saints is not certain and final, 
there must be a failure both of the promise and 
the providence of God. 

Fourthly. The character of those who apos- 
tatize. We feel no disposition to conceal the 
fact, that many who profess Christianity, and for 
a time give evidence of piety, do afterwards 
fall away and die in the midst of nefarious wicked- 
ness : but, it certainly discovers great want of 
candor, or great want of familiarity with the 
Scriprures to infer from hence, that a real Chris- 
tian may finally apostatize and be lost. The so- 
lution of this difficulty will be found in a careful 
examination of the criteria of Christian character, 
as defined in the Word of God. Of these criteria, 
one of the leading is a firm, steadfast, and con- 
tinuous pursuit of divine things. ''Christ, as a 
Son, is faithful over His house: whose house are 
we, if we hold fast the confidence, and the re- 



THE CATECHEtlCAL INSTRUCTOR. 283 

joicing of the hope firm unto the end." (Heb. iii. 
6, 14.) Hence also, the righteous are represented 
as ^'planted in the house of the Lord" — as 
"swearing to their own hurt and changing not" — 
as having *' their heart fixed, trusting in the 
Lord." (Ps. xcii. 13 ; ib, xv. 4 ; ib. cxii. 7.) On 
the contrary, the vascilating, unstable, and the 
easily turned away, are represented as being un- 
godly, and really unfit for the kingdom of heaven. 
Thus, for example: "The ungodly are like 
the chaff, which the wind driveth away" — 
"He that receiveth the seed into stony places, the 
same is he which heareth the Word, and anon 
with joy receiveth it ; yet, hath he not root in him- 
self, but dureth for a while ; for when tribulation 
or persecution ariseth because of the Word, by- 
and-by He is offended," — "No man having put 
his hand to the plow, and looking back, is fit for 
the kingdom of heaven." (Ps. i. 4; Matt. xiii. 
20, 21 ; Luke ix. 62.) It is, therefore, most evi- 
dent, that immovableness, steadfastness, principle, 
purpose, and perseverance, enter as essentially 
into Christian character as does regeneration itself; 
and, that where the former are not, the latter is 
wanting also. Accordingly, the Apostle John 
found no difficulty in deciding that apostates were 
not Christians (i John ii. 19), nor Paul in saying, 
"We are not of them, who draw back unto perdi- 



284 THE CATECHETICAL INSTRUCTOR. 

tion ; but of them which believe to the saving of 
the soul." (Heb. x. 39.) 

From this lesson, we infer, 

(i) The strength of the Christianas hope and 
consolation, *'Why art thou cast down, O my soul ? 
and why art thou disquieted within me? Hope 
thou in God ; for I shall jet praise Him, who is 
the health of my countenance, and my God." (Ps. 
xlii. II.) **A11 things are yours" — whether the 
Atonement, or the Holy Spirit, or the Gospel, or 
the ministry, or the promises, or the providences 
of God — all are yours, and ye are Christ's, and 
Christ is God's. *'A11 things work together for our 
good" — *'I am persuaded, that neither death, nor 
life, nor angels, nor principalities, nor powers, nor 
things present, nor things to come, nor height, nor 
depth, nor any other creature, shall be able to sep- 
arate us from the love of God which is in Christ 
Jesus our Lord." (Rom. viii. 38, 39.) 

(2) The strong ground of the Christianas fear. 
Art thou a Christian ? Hast thou been regenerated 
and born again ? "Examine thyself, whether thou 
art in the faith" — "Know ye not, that to whomso- 
ever ye yield yourselves servants to obey, his ser- 
vants ye are to whom ye obey — whether of sin 
unto death, or of obedience unto righteousness?" — 
"If any man be in Christ he is a new creature ; old 
things have passed away ; behold, all things have 



THE CATECHETICAL INSTRUCTOR. 285 

become new" — "We are made partakers of Christ 
if we hold the beginning of our confidence stead- 
fast unto the end" — '^Therefore, my beloved 
brethren, be ye steadfast, unmovable, always 
abounding in the work of the Lord, forasmuch as 
ye know, that your labor is not in vain in the 
Lord." (Rom. vi. i6; 2 Cor. v. 17 ; Heb iii. 14; 
I Cor. XV. 58.) Let us labor, as though our sal- 
vation depended alone upon ourselves ; and trust 
in God, as though we had done nothing. 



LESSON XXXIX. 

DEATH AND THE RESURRECTION. 

Question. There are but two classes of persons 
in the world — the righteous and the wicked: 
What is said of the manner of their death ? 

A. The wicked is driven away in his wicked- 
ness ; but the righteous hath hope in his death. 
Prov. xiv. 32 ; ib. xi. 7 ; Num. xxiii. 10 ; Rev. xiv. 

Q. When men die^ do their souls and bodies 
perish together? 

A, No. The body shall return to the earth as it 
was ; and the spirit shall return unto God, who 
gave it. Eccl. xii. 7 ; Gen. iii. 19 ; Job xxxiv. 15; 
Eccl. iii. 21, 22 ; Acts vii. 59. 

Q. Into what condition do the souls of men pass 
after death ? 

A, The souls of the righteous are happy after 



286 THE CATECHETICAL INSTRUCTOR. 

death ; but those of the wicked go into torment : 
as in the case of the rich man and Lazarus. Luke 
xvi. 19-25. 

Q. Will not the bodies of men eventually be 
raised tip and united again with their souls in 
happiness or misery as they were also in sin or 
holiness f 

A, Yes. The hour is coming, in the which all 
that are in the graves shall hear the voice of the 
Son of God, and shall come forth: they that have 
done good, unto the resurrection of life ; and they 
that have done evil, unto the resurrection of 
damnation. John v. 28, 29; Dan. xii. 2; Acts 
xxiv. 15 ; Rev. xx. 13. 

Q. At what period will this event take place f 

A. The resurrection of the dead will take place 
in the end of the world, at the last day. John xi. 
24; Luke xix. 12-27 ; 2 Thess. ii. 1-3. 

Q. Will the bodies of the righteous^ in the res- 
urrection, be subjected to all their present human 
infir unities ? 

A, No. In death, the body is sown in corrup- 
tion, it will be raised in incorruption : it is sown m 
dishonor, it will be raised in glory : it is sown in 
weakness, it will be raised in power : it is sown a 
natural body, it will be raised a spiritual body, i 
Cor. XV. 42-44, 51, 52. 

Q. Will the same relations exist after the res- 
urrection as in this world? 

A. No. In the i-esurrection, men neither marry 
nor are given in marriage ; but are as the angels 
of God in heaven. Matt. xxii. 30. 

Q. Was the doctrine of the resurrection and a 
future state known and believed by the Old Testa- 
ment saints ? 



THE CATECHETICAL INSTRUCTOR. 287 

A. Yes, Job said, I know, that my Redeemer 
liveth, and that He shall stand in the latter day 
upon the earth : and though after my skin worms 
destroy this body, yet in my flesh shall I see God: 
whom I shall see for myself, and mine eyes shall 
behold, and not another. Job. xix. 25--27. See 
also, Ex. iii. 6; compare Matt. xxii. 31--33; Ps. 
Ixii. 12, 15; Isa. xxvi. 19; Ezek. xxxvii. to; Dan. 
xii. 2 ; Hos. xiii. 14 ; Acts xxvi. 6-8 ; Heb. vi, 2 • 
ib, xi. 9, 10, 22, 35. 

REMARKS. 
First. The certainty of the resurrection. The 
resurrection of the dead, is strictly a Scripture 
doctrine. The heathen philosophers, however 
they believed the immortahty of the soul and a 
future state^ yet entertained no apprehension that, 
when once the body had returned to corruption, it 
would ever be again resuscitated, and made to 
live. The analogy of nature ; the retributive char- 
acter of the divine government (2 Cor. v. 10); 
and the resurrection of Christ, are, indeed its irre- 
fragable evidences (i Cor. XV. 12-14); but it is 
consonant to reason, that being ignorant of the 
two last, they should have entirely overlooked the 
first. Hence, when the apostle, in the midst of 
the learned court of the Areopagites, proclaimed 
this doctrine, he was denounced as a *'babbler" 
and a propagator of * 'strange things.'' Never- 
theless, it is set forth as one of "the first principles 



288 THE CATECHETICAL INSTRUCTOR. 

of the oracles of God" (Heb. vi. 2); and this ap- 
plies equally to the Scriptures of the Old or the 
New Testament. The intelligent and candid 
student of the Bible, need not to be told that it 
was taught by Moses and the prophets as a special 
**hope promised to the fathers" (Acts xxvi. 6-8) ; 
nor yet, that it was held, centuries before, by Abra- 
ham and Job as an abiding antidote to affliction, 
sorrow and care. Under both dispensations the 
prospect of a ''better resurrection" was, to the 
saints of the Most High, a never failing solace 
amid the fires of persecution (Heb. xi. 35); and 
upon no other principle is it possible to explain 
the directions given by the ancients, respecting 
their mortal remains. (Heb. xi. 22.) 

Secondly. The agent in the resurrection. The 
curious and inquisitive mind interposes two diffi- 
culties to the resurrection of the dead — the one, 
arising from the vast population of the globe; and 
the other, in connection with personal identity. 
With what bodies shall these all come forth ? and 
where shall they stand in the last day ? To ques- 
tions of this character, it were, perhaps, sufficient 
to reply, that an instance of mysteries is not a sat- 
isfactory refutation of authenticated facts. The 
most common and every-day occurrences of life 
are replete with wonders, not less insolvable by the 
human mind than the greatest embarrassments 



THE CATECHETICAL INSTRUCTOR. 289 

which are supposed to attend the resurrection of 
the dead. "No man knoweth anything yet as he 
ought to know it." Especially, "ye do err, not 
knowing the Scriptures, nor the power of God." 
(Matt. xxii. 29.) Did the Scriptures represent 
that the same organized and material bodies which 
are originally interred should be again raised up 
and made to occupy the aerial heavens (i Thess. 
iv. 1 7), a right appreciation of the divine attributes, 
and a proper reverence for the divine holiness and 
truth, would silence every doubt that it should be 
done. How much less, however, may we question 
this fundamental doctrine, when we are assured, 
that, while an identity adequate to all governmental 
purposes will be strictly maintained, the substances 
of these bodies shall be so far changed as to admit 
no embarrassment arising from locality and the 
contiguity of other substances. The divine power 
will be specially concerned in the resurrection of 
the dead ; and He will give to every one a body 
as it pleaseth Him ; and to every one his own 
body, (i Cor. xv. 38.) This body, we are taught 
shall be incorruptible and spiritual ; nor can it be 
denied that the divine energy is infinitely com- 
petent to this wonderful event. "It is God that 
raiseth the dead." (2 Cor. i. 9.) 



290 THE CATECHETICAL INSTRUCTOR. 



LESSON XL. 

THE FINAL JUDGMENT. 

Question. What event will take place next 
after death and the resurrection ? 

Answer, It is appointed unto men once to die; 
but after this the judgment. Heb. ix. 27. 

Q. Does God pass a final sentence upon every 
man at the hour of death, or is there a day of 
special and formal judgment appointed? 

A, God hath appointed a (special) day, in the 
which He will judge the world in righteousness by 
that Man whom He hath ordained, whereof He 
hath given assurance unto all men in that He 
raised Him from the dead. Acts xvii. 31 ; Matt. 
X. 15; ib, xii. 36; I Cor. v. 5 ; 2 Cor. i. 14; i 
Thess. V. 2 ; 2 Pet. ii. 4-9 ; ib, iii. 7-10 ; i John 
iv. 17 ; Jude 6. 

Q. Will God the Father^ or God the Son, act 
as Judge in that day f 

A. The Father judgeth no man, but hath com- 
mitted all judgment to the Son ; and He gave 
Him this authority to execute judgment, because 
He was the Son of Man ; (or because He <hum- 
bled Himself.) John v. 22-27 ; Acts x. 42 ; Rom. 
xiv. 10-12 ; 2 Cor. v. 10; Phil. ii. 9-1 1 ; 2 Tim. 
iv. I. 

Q. In what manner will Jesus Christ be re- 
vealed when He shall come to judge the world? 

A, The Son of Man will come in the glory of 
His Father, attended with thousands of holy angels: 
a fire shall devour before Him, and it shall be very 
tempestuous round about Him. Matt. xvi. 27 ; 



THE CATECHETICAL INSTRUCTOR. 291 

Ps. 1. 3 ; Dan. vii. 9, 10 ; Acts i. 11 ; i Thess. iv. 
16; 2 Thess. i. 7-10; Rev. i. 7. 

Q. Who will be the subjects of judgment when 
Christ shall come in His glory f 

A, When the Son of Man shall come in His 
glory, and all His holy angels with Him ; then 
shall He sit upon the throne of His glory, and be- 
fore Him shall be gathered all nations — the dead, 
both small and great shall stand before God. 
Matt. XXV. 31, 32 ; Eccl. xi. 9; Rev. xx. 12; Ps. 

V. 4, 5- 

Q. Will not the fallen angels also be brought 
before the judgment seat of Christ that they may 
receive a formal and public condemnation ? 

A. Yes. And the angels, which kept not their 
first estate, but left their own habitation. He hath 
reserved in everlasting chains under darkness 
unto the judgment of the great day. Jude 6 ; 
Matt. viii. 29; 2 Pet. ii. 4. 

Q. Will the righteous and the wicked stand 
together in the judgment in one vast and mingled 
multitude as in this life^ or will the judge separate 
them ^ preparatory to final condemnation or acquit- 
tal? 

A. The judge shall separate them one from 
another, as a shepherd divideth his sheep from 
the goats ; for the ungodly shall not stand in the 
judgment, nor sinners in the congregation of the 
righteous. Matt. xxv. 32 ; Ps. i. 5. 

Q. After the subjects of judgment shall have 
been thus separated, will the Judge pass sentence 
upon them in mass, or will He decide upon the 
works of every one individually and separately ? 

A, Every one of us shall give account of him- 
self to God, and He will bring every work into 



292 THE CATECHETICAL INSTRUCTOR. 

judgment, with every secret thing, whether it be 
good or whether it be evil. Rom. xiv. 12 ; Eccl. 
xii. 14; Jer. xvii. 10; Matt. xii. 36; ib, xxv. 35- 
45 ; I Cor. iv. 5. 

Q. Will the Judge in that day have any respect 
to the personal circumstances and standing of men, 
or will He judge them strictly according to the 
character of their works, as recorded in the court 
of heaven ? 

A. He shall not judge after the sight of the 
eyes, nor after the hearing of the ears ; but the 
books will be opened and another book will be 
opened which is the book of life ; and the dead 
shall be judged out of those things which are writ- 
ten in the books according to their works. Isa. xi. 
3; Rev. XX. 12; Dan. vii. 10; Acts xvii. 30, 31; 
Rom. ii. 2, 16; Mai. iii. 17, 18. 

Q. What will the Judge say to the righteous, 
whose names are written in the LamFs book of 
life? 

A. Then shall the King say to them on His 
right hand, Come ye blessed of my Father, inherit 
the kingdom prepared for you from the founda- 
tion of the world. Matt. xxv. 34; Ps. 1. 5, 6; 
Mai. iii. 17 ; Matt. x. 32 ; ib, xix. 28, 29; Rom. 
"• 6> 7> 33-39 ; I Cor. iii. 12-15 ; 2 Pet. i. 11 ; 
I John iii. 2. 

Q. What sentence will He pronounce upon the 
ungodly and the sinner, who neglected the great 
salvation which was offered them ? 

A, Then shall He say also unto them on His 
left hand, Depart from me ye cursed into everlast- 
ing fire, prepared for the devil and His angels. 
Matt. xxv. 41 ; Ps. xi. 6 ; Prov. i. 24-32 ; Mai. iv. 



THE CATECHETICAL INSTRUCTOR. 293 

1 ; Matt. iii. 12; Mark viii. 38; Rom. ii. 8, 9; 

2 Thess. i. 8, 9; 2 Peter iii. 7. 

Q. Should not the prospect of this certain and 
fearful judgment make us exceedingly diligent and 
strict in preparing to meet God? 

A, Yes. Beloved, seeing that ye look for such 
things, be diligent that ye may be found of Him 
in peace without spot and blameless. 2 Pet. iii. 
14; Amos. iv. 12. 

REMARKS. 
Antecedent to the great assize of the world, 
and perhaps commencing with the seven thou- 
sandth year, the prophetic Scriptures allude to a 
period of millennial glory, when "the knowledge of 
the Lord shall cover the earth as the waters cover 
the great deep"; and when *'the kingdoms of this 
world shall become the kingdom of our Lord and 
of His Christ.^' After this a short term of apos- 
tacy will elapse, during which the powers of 
darkness, with unwonted zeal and virulence, shall 
lead captive unwary and unstable souls. The 
undefined length of this * 'little season" is that 
which envelopes the precise period of the judg- 
ment in doubt and uncertainty. '*The day of the 
Lord shall come as a thief in the night. For 
when they shall say, peace and safety, then sud- 
den destruction cometh upon them, as travail 
upon a woman with child, and they shall not 
escape." (i Thess. v. 2, 3.) Nevertheless, 
remark, 



294 THE CATECHETICAL INSTRUCTOR. 

First. The certainty of the general judgment. 
The retributions of the last day are ordinarily 
grounded upon the justice of God ; the verac- 
ity of God; the resurrection of Christ; and 
the analogy of the present world. (Rom. ii. 
i~3 ; Gal. vi. 7, 8), and it must be con- 
fessed that these are evidences of an invincible 
character. To us, however, it has long appeared 
that the mercy of God is an additional argument 
of no mean consideration. It is the province of 
mercy to viudicate the weak and the defenceless 
from the insults and cruelties of the strong and 
the insolent : and, whether the mighty are found 
invested with the authority of a husband, a father, 
a master, a judge, or a tyrannical ruler, it stands 
to reason and truth that the divine mercy should 
avenge the wrongs they inflict. This argument 
cumulates with the emphasis of those interdictions 
by which the oppressed and persecuted in these 
several relations, are prohibited from avenging 
themselves. Indeed, it were not less difficult to 
harmonize with the justice than the mercy of God 
that men should be required patiently to submit 
to indignities, which they often possess the physi- 
cal capacity to * 'resist," if, notwithstanding, they 
are to be left without any assurance that the 
wrongs which they suffer will, in the day of recom- 
pence, be visited upon the head of their per- 



THE CATECHETICAL INSTRUCTOP. 295 

petrators. *'But unto thee, O Lord, belongeth 
mercy ; for thou renderest to every man according 
to his works." (Ps. kii. 12; Rom. xii. 19; 
Thess. i. 6, 7 ; Rev. vi. 9-1 1.) 

Secondly- The character of the general judg- 
ment. It will be strict, impartial and final. 

(i) // will be strict and impartial. It has been 
elsewhere observed that wealth, intelligence, 
opportunities, personal or family character and in- 
fluence, invest men with responsibilities : and, as 
in every case, these in all their degrees, are dis- 
tinctly understood by the divine mind, so they will 
constitute the measure of the divine requisitions. 
This principle will extend to every rational crea- 
ture — ^whether angels or men, whether Jew or 
Gentile, whether Christian or anti-Christian. The 
same condition of moral character will be demand- 
ed in every instance of like circumstances. An 
unequal improvement with equal advantages, or 
an equal piety and usefulness, with unequal advan- 
tages, will be attended with like inequalities in the 
retributions of the last day. It will not merely be 
a question what men were and did, but what they 
might have been, and what they should have 
done. That Nero was not such an one as Paul — 
that many in our times are not Christians, will not 
be so much an extenuation of their criminal im- 
piety as it will be the ground of their condemna- 
tion. Nor will it be sufficient that we did as 



296 THE CATECHETICAL INSTRUCTOR. 

much as our neighbor in the cause of Christ. But 
the question will be, what were the proportions 
between our capacities and opportunities. **For 
unto whomsoever much is given, of him shall 
much be required." (Luke xii. 48 ; Matt. xxv. 
14-30.) 

(2) // will be JinaL A slight change in the 
physical condition of men may intervene death 
and the judgment. In the administration of re- 
wards and punishments, reference must, of course, 
be had to the identical persons by whom the sev- 
eral acts were committed, and who are to be 
approved or condemned. From hence arises the 
necessity of the resurrection of the body, and its 
reunion with the soul — that those members which 
were participators in the guilt or innocence of life 
may be also partakers in their appropriate rewards. 
This, however, implies no similar change in the 
moral character of those who will be assembled at 
the tribunal of God. The complexions of soul 
with which every man comes to his grave, will 
attend him at the bar of his Judge ; and it is 
worthy of especial remark that the apostle denom- 
inates this an ^'eternal judgment." (Heb. vi. 2.) 
The decisions of that day will be uttered in words 
as durable as eternity itself, and irreversibly will 
extend their doom commensurate with unending 
ages. They will form a period in the annals of 



THE CATECHETICAL INSTRUCTOR. 297 

the universe, beyond which no event will trans- 
pire to mitigate the hapless lot of the damned, or 
to pollute the swelling joys of the redeemed. ''He 
that is unjust, let him be unjust still ; and he 
which is filthy, let him be filthy still : he that is 
righteous, let him be righteous still ; and he that is 
holy, let him be holy stilP' — "The former shall go 
away into everlasting punishment, but the latter 
into life eternal." (Rev. xxii. ii ; Matt. xxv. 46.) 
Thirdly. The lesson of the general judgment. 
It is a marvellous advantage, which the adversary 
takes of the uncertain period of death and the 
judgment to induce a postponem.ent of all prepara- 
tions to meet God at His coming. Nor is it less 
absurd than real. If // is not absolutely certain, 
that we shall die in a year or even many years ; it 
is equally so, that we may die in a month or a day. 
And are we still secure ? Is it possible, that walk- 
ing in the midst of such a whirl of alarming uncer- 
tainties, we should feel no solicitudes ? "Seeing we 
look for such fearful things, what manner of per- 
sons ought we to be in all holy conversation and 
godliness? looking for, and hasting unto the 
coming of the day of God, wherein the heavens 
being on fire shall be dissolved, and the elements 
shall melt with fervent heat" — "Be ye therefore 
ready ; for in such an hour as ye think not, the 
Son of Man cometh." (2 Pet. iii. 11 ; Matt. xxiv. 
44-) 



298 THE CATECHETICAL INSTRUCTOR. 



LESSON XLI. 

HEAVEN. 

Question. Into what state will the righteous 
enter after the judgment? 

Answer, The righteous shall go away into ever- 
lasting life. For we know, that if our earthly house 
of this tabernacle were dissolved, we have a build- 
ing of God, an house not made with hands , eternal 
in the heavens. Matt. xxv. 46 ; 2 Cor. v. i ; 
John xiv. 1-3. 

Q. Will not the righteous be permitted to be- 
hold the face of God in heaven and dwell in His 
society forever ? 

A, Yes. Behold, the tabernacle of God is with 
men, and He will dwell with them, and they shall 
be His people, and God Himself shall be with 
them, and be their God. Rev. xxi. 3 ; Matt. v. 
8; John xii. 26 ; ib, xvii. 24. 

Q. What is said of the happiness which the 
presence of God inspires in the souls of the right- 
eous ? 

A. In His presence there is fullness of joy ; and 
at His right hand there are pleasures forevermore. 
Ps. xvi. II ; /^. xvii. 15; ib, xxi. 6; ib, xxxvi. 8,9. 
Q. Will the pleasures of the redeemed in the 
world to come, be alloyed by persecution^ affliction, 
care and labor, as in this life ? 

A, No. God shall wipe away all tears from 
their eyes; and there shall be no more death, 
neither sorrow nor crying, neither shall there be 
any more pain ; for the former things are passed 
away. Rev. xxi. 4 ; ib, vii. 16, 17 ; Job. iii. 17 ; 
Isa, XXXV. 10. 



THE CATECHETICAL INSTRUCTOR. 299 

Q. What will constitute the chief employment of 
the righteous in their heavenly existence ? 

A. They will stand before the throne of God, 
and serve Him day and night in His temple. 
Rev. vii. 15; ib, iii. 12; ib. iv. 6-11. 

Q. Will they not be made completely holy, and 
fitted to derive pleasure from this divine employ- 
ment f 

A. Yes. It doth not yet appear what we shall 
be ; but we know, that when He shall appear, we 
shall be like Him : for we shall see Him as He is, 
and I shall be satisfied when I awake in His like- 
ness. I John iii. 2 ; Ps. xvii. 15 ; Rev. vii. 9-14 ; 
ib, xix. 8. 

Q. What is said of the knowledge which the 
righteous shall possess of the character and govern- 
ment of God^ in the world above ? 

A, Now we see through a glass darkly; but 
then face to face: now I know in part; but then 
I shall know even as also I am known. i Cor. 
xiii. 12; John xiii. 7. 

Q. Will not a part of the happiness of heaven 
arise from the recognition of friends, who have 
also been redeemed? 

A, Yes. We shall know our friends who are 
saved, even as Abraham and Lazarus knew each 
other ; and this will contribute much to the happi- 
ness of heaven. 

Q. What peculiar honors will the Lord confer 
upon the saints in the world to co?ne^ over and 
above what you have stated? 

A, Henceforth, there is laid up for us a crown 
of righteousness, which the Lord, the righteous 
Judge will give us at that day: and not to us only, 



300 THE CATECHETICAL INSTRUCTOR. 

but unto all them also, that love His appearing. 2 
Tim. iv. 8 ; Luke xxii. 29. 30 ; Rom. v. 17 ; Rev. 
i. 6 ; ib, xxii. 5. 

Q. Do not the Scriptures teach that there will 
be different degrees of glory and blessedness in 
heaven, corresponding to the piety and usefulness of 
the present life ? 

A, Yes. They that be wise shall shine as the 
brightness of the firmament ; but they that turn 
many to righteousness as the stars for ever and 
ever. Dan. xii. 3; Luke xix. 16-26; i Cor. iii. 
14, 15, ib, XV. 41, 42 ; 2 Cor. ix. 6. 

Q. What influence should this doctrine have 
upon our conduct f 

A, Therefore, be ye steadfast, unmovable, al- 
ways abounding in the work of the Lord, foras- 
much as ye know, that your labor is not in vain in 
the Lord, i Cor. xv. 58. 

REMARKS. 

Whatever else may contribute to the felicities of 
heaven — as the society of angels ; the recognition 
of friends ; and a perpetual increase of knowledge: 
yet, they will arise, mainly, from the presence of 
God ; the assimilation to God ; and the uninter- 
rupted worship of God forever. And we remark. 

First. The proportions of heavenly glory. — That 
there will be different degrees of glory in the future 
state, is consonant to reason and the analogy of 
the divine providence in the present world. With 
a sovereignty that gives no account of His matters 
to any, God has variously endowed men with 



THE CATECHETICAL INSTRUCTOR. 301 

capacities, and assigned them different vocations 
and duties. Men sustain these several relations 
with varieties of faithfulness and success : nor can 
it be denied, that it is a fundamental law of the 
moral universe, that the present measure of fidel- 
ity shall be the foundation of farther promotion in 
future. That, however, which reason renders 
thus probable, divine revelation has placed beyond 
all manner of dispute. Here we are assured with 
sacred emphasis, that the guilt or innocence of 
men admits of every variety of degree, and shall be 
attended with every variety of praise or blame — 
that whatever tends to aggravate their criminality 
shall in like manner, enhance their misery ; and 
whatever tends to heighten their virtue, shall be 
also followed with corresponding tokens of the 
divine approbation. "There is one glory of the 
sun, and another glory of the moon, and another 
glory of the stars . for one star differeth from 
another star in glory : so also is the resurrection of 
the dead" — "This I say, that he which soweth 
sparingly, shall reap also sparingly ; and he which 
soweth bountifully, shall reap also bountifully" — 
**For He shall reward every man according to his 
works." (i Cor. xv. 41, 42 ; 2 Cor. ix. 6; Matt, 
xvi. 27.) 

Secondly. The fulness of the heavenly glory. 
The highest degrees of earthly happiness are ex- 



302 THE CATECHETICAL INSTRUCTOR. 

ceedingly short lived and unsatisfying. The am- 
bitious conquests of the Emperor, and the ecstatic 
discoveries of the Philosopher, as completely fail 
to satiate the ever varying desires of the human 
mind, as do the sordid acquisitions of the miser. 
There is a vast capaciousness in the endless crav- 
ings of the soul within, which can be filled with 
nought inferior to God and eternity. In these 
alone, the panting spirit finds a good commensu- 
rate with all her wants, with all her wishes, and 
with all her powers. To look with unbeclouded 
vision upon the ineifable effulgence of the divine 
glory ; to bask in the bright beams of His paternal 
love ; to feast on the hidden manna prepared for 
the saints in light, and to quaff the crystal fountain 
that flows from beneath the throne of God ; these 
will converge an eternity of bliss into every fleet- 
ing moment, beyond which the most enlarged 
capacities of the most exalted natures can have no 
desire. *'They shall hunger no more, neither 
thirst any more ; neither shall the sun hght on 
them, nor any heat. For the Lamb which is in 
the midst of the throne shall feed them, and shall 
lead them unto fountains of living waters: and 
God shall wipe away all tears from their eyes." 
(Rev. vii. i6, 17.) 

Thirdly. The free grace of heavenly glory. 
Salvation, from beginning to end, is of purely un- 



THE CATECHETICAL INSTRUCTOP. 303 

merited grace. It was grace that conceived the 
purpose ; grace that devised the scheme ; and 
grace that executes the work. The human mind 
had been alike unable to imagine, or the human 
powers to merit, the things which God hath pre- 
pared for them that love Him. Had man retained 
his pristine mnocence, the highest privileges to 
which abstract justice had entitled him, had been 
a mere exemption from punishment. How much 
less now that he has fallen, and now that his best 
performances are defaced with a thousand shades 
of sin and wickedness ! To acquit the guilty of 
their sins, and reward with glory and honor and 
bliss, the works which Himself hath wrought in us, 
as though we had done Him essential service, is 
an instance of condescending goodness in God, 
that may well excite the undying song of '^Blessing, 
and glory, and wisdom, and thanksgiving, and 
honor and power, and might unto our God for 
ever and ever : and let all flesh say Amen." (Rev. 
vii. 12.) 



304 THE CATECHETICAL INSTRUCTOR. 



LESSON XLII. 

HELL. 

Question. Will the wicked go into heaven with 
the righteous ? 

Answer, No. There shall in no-wise enter in- 
to heaven any thing that defileth, neither whatso- 
ever worketh abomination, or maketh a lie : but 
they which are written in the Lamb's book of life. 
Rev. xxi. 27; Matt. V. 20; ib. vii. 21-23; Luke 
xiii. 24-27 ; I Cor. vi. 9, 10; Gal. v. 19-21 ; Eph. 
v. 5 ; Rev. xxii. 15. 

Q. What then will become of the unrighteous 
after the judgment ? 

A, They that know not God, and that obey not 
the gospel of our Lord Jesus Christ, shall be pun- 
ished with everlasting destruction from the pres- 
ence of the Lord, and from the glory of His power 
2 Thess. i. 8, 9; Ps. 1. 21, 22; Prov. xxix. i ; 
Matt. XXV. 41 ; Rom. ix. 22 ; Phil. iii. 18, 19 ; i 
Thess. V. 3 ; 2 Thess. ii. 8, 12 ; Heb. x. 25-29 ; 
2 Pet. ii. 9-12 ; ib, iii. 7. 

Q. Into what place will all the ungodly be col- 
lected and punished ? 

A. The wicked shall be turned into hell with all 
the nations that forget God. Ps. ix. 17; Isa. xiv. 
9 ; Matt. iii. 10 ; ib. v. 29, 30 ; ib, x. 28 ; ib, xxiii. 
29-33 j Luke xvi. 22, 23. 

Q. What strong language do the Scriptures 
employ to represent the horrible and intense suffer- 
ings of sinners in the world to come ? 

A, Upon the wicked God shall rain snares, fire 



THE CATECHETICAL INSTRUCTOR. 305 

and brimestone, and an horrible tempest ; this 
shall be the portion of their cup. Ps. xi. 6; Isa. 
XXX. 33; ib, xxxiii. 14; Jer. iv. 3, 4; Mai. iv. i ; 
Matt. V. 22 ; ib. xiii. 40-42 ; ib. xxv. 41 ; Rev. xiv. 
9, 10; ib, xix. 20; ib, xx. 10, 14, 15; ib, xxi. 8. 

Q. How long will the wicked be punished in 
the fires of hell? 

A, These shall go away into everlasting punish- 
ment ; their worm shall not die, neither shall their 
fire be quenched ; but the smoke of their torment 
ascendeth up for ever and ever, and they have 
no rest, day nor night. Matt. xxv. 46 ; Isa. Ixvi. 
24; Rev. xiv. 11; Dan. xii. 2; Matt. iii. 12; ib, 
xviii. 8 ; Mark iii. 29 ; ib. ix. 43-48 ; Jude 7. 

Q. Will God^ through mistake, accident, or 
otherwise, destroy any of the righteous with the 
wicked ? 

A. No. That be made far from God to do 
after this manner, to slay the righteous with the 
wicked ; and that the righteous should be as the 
wicked, that be far from Him: shall not the Judge 
of all the earth do right? Gen. xviii. 25 ; Job. 
viii. 20; Isa. iii. 10, 11; Matt. xiii. 47-50; Rom. 
ii. 6-10; 2 Thess. i. 6, 7. 

Q. How will it affect the wicked when they 
shall see their godly friends and acquaintances 
taken into heaven, while they themselves are cast 
out? 

A, There shall be weeping and gnashing of 
teeth, when ye shall see Abraham, and Isaac, and 
Jacob, and all the prophets in the kingdom of 
heaven, and ye yourselves thrust out. Luke 
xiii. 28. 

Q. Will not the ungodly in the world to come^ 



306 THE CATECHETICAL INSTRUCTOR. 

mournfully remember all their slighted and abused 
mercies and privileges ? 

A, Yes. They will mourn at the last, when 
their flesh and their body are consumed, and say, 
How have I hated instruction, and my heart de- 
spised reproof: I have not obeyed the voice of my 
teachers, nor inclined mine ear to them that in- 
structed me. Prov. v. 11-13; Jer. viii. 20; Luke 
xvi. 25. 

Q. Will not all holy beings justify and approve 
the decisions of the last day by which the righteous 
are saved and the wicked destroyed f 

A, Yes. The heavens shall declare His right- 
eousness ; for God is judge Himself. Ps. 1. 6 ; 
Rev. xix. 1-6. 

Q. How should we now act in view of the 
solemn realities of the future world? 

A. Therefore, we ought to give the more earnest 
heed to the things which we have heard, lest at 
any time we should let them slip. For if the 
word spoken by angels was steadfast, and every 
transgression and disobedience received a just 
recompence of reward ; how shall we escape if we 
neglect so great salvation, as is offered to us in 
the gospel ? Heb. ii. 1-3. 

REMARKS. 
That sin will be punished, certainly, and ade- 
quately, is admitted by all who profess to believe 
the Bible. This punishment the Scriptures de- 
nominate "the wages of sin" ; "the curse of the 
law"; "the wrath of God," etc. (Rom. vi. 23; 
Gal. iii. 13 ; Eph. v. 6) ; and we submit the follow- 
ing upon, 



THE CATECHETICAL INSTRUCTOR. 307 

First. The certainty of punishment in a future 
state. In a proper sense, punishment implies per- 
sonal criminality, and can fall alone upon the guilty. 
It is at once absolute, defamatory, and significant 
of the Sovereign's displeasure. These criteria of 
punishment, applying equally to the divine, as to 
human governments, when duly pondered, will suf- 
ficiently demonstrate, that nothing that a man suf- 
fers in his individual character in this world, is the 
penalty of sin against God. It is not true, for 
example, that any form of mortal suffering, from the 
hour of conception to the hour of interment, invari- 
ably implies crime, or falls alone upon the wicked ; 
or is disreputable, or is a mark of the divine 
displeasure, or is to be denied the thousand alle- 
viations of humanity and religion. (Eccl. ix. 2.) 
Nor does this argument derive a small advantage 
from the consideration, that no course of the 
strictest piety can prove an infallible guarantee 
against either the bodily or mental ills of the 
present life. So far from this, it not unfrequently 
occurs, that the more exemplary and pious are the 
greatest sufferers, by how much they are the more 
conscientious and tender-hearted. On the con- 
trary of this, also, the following Scriptures restrict 
the happiness of the wicked to the present world. 
(Ps. xvii. 14; Luke vi. 24; ib. xvi. 25) assert, 
that death shall be the annihilation of their hope 



308 THE CATECHETICAL INSTRUCTOR. 

Qohn viii. 21 ; ib, xi. 20 ; Pro. xi. 7) ; that many 
shall not enter into the kingdom of heaven 
(Matt. vii. 13, 21-23); that none, indeed shall, 
except upon condition of certain previous prepara- 
tion (Matt. V. 20; ib, xviii. 3; John iii. 3; ib. 
viii. 21, 24; Heb. xii. 14); that some sins involve 
greater evil than the greatest earthly afflictions, 
or even death itself (Matt, xviii. 6-10; ib» xxvi. 
24; Heb. x 28, 29); that there is a sin which 
shall not be forgiven in this world nor in the next : 
(Matt. xii. 31, 32; Mark iii. 29: Luke xii. 10; 
Heb. x. 26; I John v. 16, 17); present the death, 
resurrection, and final retributions of the righteous 
and the wicked in striking contrast (Prov. x. 28 ; 
ib. xiv. 32 ; Dan. xii. 2 ; John v. 28, 29 ; Rom. ii. 
6-9), and unequivocally declare that the wicked 
shall be ''punished" and '"tormented forever" 
(Matt. XXV. 46; Jude 7; Rev. xiv. 11.) In a 
word the whole remedial scheme executed by Jesus 
Christ, proceeded upon the supposition of a future 
punishment, to which all men were exposed 
by the sentence of a violated law. The purpose 
of His advent and death, was to deliver those 
who believe on Him from the curse of the law. 
(Gal. iii. 13); that "they should not perish but 
have everlasting life." (John iii. 16; ib, x. 28.) 
This work He has accomplished, and believers are 
now delivered from condemnation, and are no 



THE CATECHETICAL INSTRUCTOR. 309 

longer subject to the wrath of God. (Rom. v. 9 ; 
ib, viii. I ; i Thess. i. 10.) Hence it follows inev- 
itably, that "the curse of the law," "the wrath of 
God," "the condemnation" under which we lay, 
are not to be understood of the ills of this life ; and 
that there is in the world to come, "a certain and 
fearful judgment and fiery indignation, which shall 
devour the adversaries." (Heb. x. 27.) 

Secondly. The characteristics of future 
punishment. There is scarcely anything more 
pitiably uncandid and disingenuous than a quibble 
upon the metaphorical language of Scripture. 
Men should remember how little they understand 
of spirits, and of spiritual things, ere they reproach 
the Holy Ghost with ambiguity, when He would 
employ terms and phrases of common life with 
which to represent things future and unseen. If, 
with the aid of types and familiar symbols, the 
glories of heaven and the torments of hell are 
but imperfectly apprehended, much less had they 
been so by the technicals of philosophy, and the 
hieroglyphics of unknown worlds. It was only in 
condescension to mortal weakness, and for the 
benevolent designs of our timely "escape from 
the wrath to come," that the divine hand hath 
drawn before our eyes the most fearful images of 
the unutterable woe to which the finally-impeni- 
tent are doomed — representing them as "burned" 



310 THE CATECHETICAL INSTRUCTOR. 

up with unquenchable fire, where there shall be 
weeping, wailing and gnashing of teeth for ever. 
(Matt. xiii. 49, 50.) These are figures of easy 
understanding to the simplest minds, and they con- 
vey impressions of the most intense and insupporta- 
ble anguish ; and when to these we add, that the 
wicked shall be exiled '^into outer darkness." 
(Matt. xxii. 1 3) beneath the withering anathemas of 
the great God (Matt. xxv. 41) — where the small- 
est alleviation to their misery shall be denied 
them (Luke xvi. 24-26), and where no cheer- 
ing beams of hope shall ever arise to dissipate 
the brooding storms of tempestuous wrath (Job 
viii. 14; Ps. xi. 6), it would seem the picture were 
sufficiently alarming to arouse the most dormant 
energies of the soul within to a sleepless vigilance, 
*'lest it come into that place of torment." But O ! 
the society of hell (Matt. xxv. 41 ; Tim. i. 9, 10; 
Rev. xxi. 8 ; ib, xxii. 15); and the distracting con- 
sciousness of guilt and fear and shame — ^the cor- 
roding recollection of abused mercies (Prov. v. 
11-13; Luke xvi. 25); and the insatiable gnaw- 
ings of the worm that never dies — how these will 
add bitterness and death to the anguish of the pit ! 
Nor yet is this all. The perpetuity ofwoe^ is woe, 
A thousand ages of the direst wretchedness were 
tolerable, if beyond them there lay a gleaming' 
prospect of final restoration. But what means 



THE CATECHETICAL INSTRUCTOR. 8 11 

that "impassable gulf (Luke xvi. 26), that 
"unquenchable fire" (Matt. iii. 12), that "bot- 
tomless pit'' (Rev. XX. 3), that "smoke of their 
torment, that ascendeth up forever and ever?" 
(Rev. xiv. II.) These are words of awful im- 
port, and foretoken that the wicked "shall go 
away into everlasting punishment," and shall 
"suffer the vengeance of eternal fire." (Matt. xxv. 
25, 46; Jude 7.) 



PART IV. 



LESSON XLIII. 

THE CHURCH. 

Question. What is a Christian Church ? 

Answer, A Christian church is a body of pro- 
fessed believers in Christy meeting in the same 
place for the worship of God: and every such 
company is a distinct and independent church — 
as *'the church at Jerusalem," or '''\ht churches of 
Galatia." Acts xi. 22; Gal. i. 2; Acts xiv. 23; 
ib, XV. 41 ; Rom. xvi. 4, 5 ; i Cor. i. 2 ; ib, iv. 17 ; 
ib, vii. 17; ib, xi. 16-18; ib, xiv. 23; ib. xvi. i, 
19; 2 Cor. viii. i, 19, 23; Gal. i. 22; i Thess. ii. 
14; Rev. i. 4. 

Q. For what purpose hath God instituted a 
Church in the world? 

A. That we should be to the praise of His glory 
who first trusted in Christ, and to the intent that 
now, unto the principalities and powers in heaven- 
ly places, might be known by the Church the mani- 
fold wisdom of God. Eph. i. 12 ; ib, iii. 10; Ps. 
Ixvii. 1,5; Matt. v. 13-16; ib, xiii. 33 ; John 
XV. 8, 16; Acts viii. 4; Rom. i. 8; ib, xiv. 7, 8; 
ib, XV. 19; 2 Cor. ix. 13; Eph. ii. 10; i Thess. 
i. 8; I Tim. i. 16; Tit. ii. 11-14; Heb. xiii. 16; 
I Pet. i. 12-16; ib, 2, 9. 



THE CATECHETICAL INSTRUCTOR. 313 

Q. On what foundation is every true Christian 
Church built ? 

A. We are built upon the foundation of the 
apostles and prophets, Jesus Christ Himself being 
the chief corner-stone. Eph. ii. 29; Isa. xxviii. 
16; Matt. vii. 24; ib. xvi. 18, 19; Acts iv. 10- 
12 ; I Cor. iii. 11 ; i Pet. ii. 6. 

Q. Z)o not the Scriptures strictly caution us 
to build no i^nproper and bad materials upon this 
good foundation ? 

A, Yes. Paul said, 'According to the grace 
which is given unto me, as a wise master-builder, 
I have laid the foundation and another buildeth 
thereon. But let every man take heed how he 
buildeth thereupon'; for every man's work shall be 
made manifest ; for the day shall declare it ; be- 
cause it shall be revealed by fire, and the fire shall 
try every man's work, of what sort it is. i Cor. 
iii. 10-13; Matt. xiii. 36-40; 2 Cor. vi. 14-18 ; 
Tit. iii. 10; 2 John x. 1 1 . 

Q. What are proper materials, or who are 
proper subjects for admission into the Church ? 

A, They who give good evidence of repentance 
towards God and of faith in our Lord Jesus Christ 
are fit subjects for admission into the church, and 
none else'but they. Ps. xv. 1-5 ; Matt. iii. 7, 8 ; 
Acts iii. 41 ; ib, viii. 12, 37 ; ib, x. 47 ; ib, xvi. 
14, 15, 31-34; ib, xviii. 8; ib, xix. 18-20; Rom. 
10— II. 

Q. In what manner do persons become members 
of the Church ? 

A, The door of admission into the Church is 
by vote of the body and baptism. For as many 
as have been baptized into Christ have put on 
Christ. Gal. iii. 27; Rom. vi. 3, 17. 



314 THE CATECHETICAL INSTRUCTOR. 

Q. Is there any inequality in the member's of 
a Church considered in a strictly religious 
sense ? 

A, No. There is neither Jew nor Greek, there 
is neither bond nor free, there is neither male nor 
female : but ye are all one in Christ Jesus. For 
we being many are one body in Christ, and every 
one members one of another. Gal. iii. 28; Rom. 
xii. 5; Acts X. 34; Rom. iii. 22; ib,ii, 12; Cor. 
xii. 14-27 ; James i. 9, 10; ib, ii. 1-9. 

Q. By what bond of union are the members of 
a Church connected together? 

A. The bonds of church union are a similarity 
of views, a oneness of heart, and a sameness of 
purpose and practice: For how shall two walk 
together except, they be agreed ? Amos. iii. 3 ; 
John xiii. 35 ; Acts iv. 32 ; i Cor. i. 10; ib, iii. 3 ; 
ib, X. ] 7 ; Eph. iv. 13-16 ; Col. ii. 2 ; 1 Tim. i. 19, 
20; 2 Tim. i. 13; Tit. i. 13; ib, iii. 10; 2 John 
1 1. 

Q. Should not members of the Church thus 
united, diligently watch over each other for good? 

A, Yes. Let nothing be done through strife 
or vain glory : but in lowliness of mind, let each 
esteem others better than themselves; and let no 
man seek his own, but every man another's wealth. 
Phil. ii. 3, 4; I Cor. x. 24; Matt, xviii. 10, 11 ; 
ib, XX. 24-28; Rom. xiv. i ; 15-21 ; Heb. x. 24. 

Q. What direction is given us concerning social 
and public worsh ip ? 

A. That we forsake not the assembling of our- 
selves together, as the manner of some is; but 
exhort one another, and so much the more, as ye 
see the day approaching. Heb. x. 28; Ps. xxvi. 
8; ib, xxvii. 4; ib, Ixxxiv. i-io; ib, xcii. 13; ib. 



THE CATECHETICAL INSTRUCTOR. 316 

cxvi. 12-19; ib, cxxii. i; Is. li. 3; Mai. iii. 16- 
18 ; Matt, xviii. 20. 

Q. Ought not the worship of God to be con- 
ducted with feelings of deep humility^ reverence 
and decorum f 

A, Yes. Keep thy foot when thou goestto the 
house of God : and be more ready to hear than 
to offer the sacrifice of fools : for they consider 
not that they do evil. Be not rash with thy 
mouth and let not thine heart be hasty to utter 
anything before God. Eccl. v. i, 2; Ps. xciii. 5 ; 
John iv. 22-24; 1 Cor. xiv. 26-40 ; i Pet. ii. 5. 

REMARKS. 

The term "church" properly signifies an assem- 
bly, and that without regard to its character (Acts 
vii. 38; ib, xix. 32, 37, 40); nevertheless, it is now 
by common consent appropriated to a sacred use, 
and denotes either the whole body of the re- 
deemed, **whose names are written in heaven" 
(Eph. i. 22, 23; ib, v. 25-27 ; Heb. xii. 23), or 
any particular society of professed worshipers of 
God, meeting in the same place, holding the doc- 
trines of the apostles and prophets, and "Jesus 
Christ Himself as both the Head and the chief 
corner-stone." (1 Cor, iv. 17; ib. xiv. 23; Matt, 
xvi. 19; Eph. ii. 20). It will be perceived that 
the lesson above relates to the church in the lat- 
ter sense ; and we remark, 

First. The congregational peculiarity of the 
Christian Church. In contradistinction to a pro- 



316 THE CATECHETICAL INSTRUCTOR. 

vincial church, in which several communities sub- 
sist under the same jurisdiction, the Scriptures 
evidently represent each properly-organized com- 
munity of professing Christians as a church com- 
plete within itself, having the highest ecclesiastical 
powers, and acknowledging no superior or head 
save Jesus Christ. (Eph. iv. 15; Col. i. 18; 
James iv. 12.) Accordingly, we read of '*the 
church at Antioch," *'the church at Laodicea,'' 
"the church at Babylon," and of ''the whole 
Church coming together in one place." (Acts 
xiii. i; Col. iv. 16; i Pet. v. 13; i Cor. xiv. 
23.) After the same style, also, a multiplicity of 
such bodies, meeting at different points in the 
same extended territory, are uniformly mentioned 
in the plural number — as *'the churches of the 
Gentiles," "the churches of Galatia," "the 
churches of Macedonia," "the churches of Judea," 
"the seven churches of Asia," etc. (Rom. xvi. 
4; I Cor. xvi. I ; 2 Cor. viii. i ; Gal. i. 22 ; Rev. 
i. 4, II.) Nor yet is this all. The apostle dis- 
dinguishes between different congregations wor- 
shiping in the same city. Thus, for example, 
although Cenchrea was but a seaport of Corinth, 
yet the "church at Corinth" was wholly independ- 
ent of the "church at Cenchrea ;" and "the church 
at Rome^' was entirely distinct and separate from 
"the church in the house of Aquilla and Priscilla," 



THE CATECHETICAL INSTRUCTOR. 317 

meeting, perhaps, in an adjoining street. (Rom. 
xvi. 1-5 ; I Cor. i. 2.) Indeed, the congrega- 
tional independence of the churches is most clear- 
ly implied in every direction relating to the elec- 
tion of officers and the exercise of a wholesome 
discipline. (Acts vi. 3 ; i Cor. v. 4-9.) 

Secondly. The mutual co-operation of the 
churches. The object of the Christian Church is 
the promotion of the divine glory in the personal 
well-being of its individual members, and in the 
enlargement of the Redeemer's kingdom in the 
world. Experience has shown that in the prose- 
cution of this object innumerable difficulties and 
duties ever and anon arise, to the disposition of 
which a union of strength is not only expedient, 
but indispensably necessary. It was thus in the 
apostoUc age ; and thus it will be till time shall end. 
Nor are we without a precedent, in the example of 
the early saints, upon which to concert the mental 
and financial resources of different churches in the 
furtherance of any benevolent designs. When 
the church of Antioch was rent with dissension 
upon the point of circumcision, they determined 
to send delegates to confer with the church at 
Jerusalem touching this question. (Acts xv. i- 
31.) In like manner, the gospel was first sus- 
tained at Corinth by the united contributions of 
the churches at Macedonia (2 Cor. xi. 9) ; and at 



318 THE CATECHETICAL INSTRUCTOR. 

a later period, in the days of Claudius, when the 
saints of Judea were thrown into want by reason 
of dearth, the church at Corinth, the churches of 
Macedonia, and the churches of Galatia, all 
together combined their strength, and sent them 
relief. (Acts xi. 27-30; i Cor. xvi. 1-3. 2 Cor. 
viii. I.) It is, furthermore, worthy of notice that 
this co-operation was at the same time under the 
sanction of the inspired apostle, and yet voluntary 
on the part of the churches ; showing to the full 
that it is a principle vital to godliness to render 
every reasonable and harmless measure subser- 
vient to usefulness. 



LESSON XLIV. 

OFFICERS OF THE CHURCH — THE MINISTRY. 

Question. What are the proper officers of a 
church ? I 

Answer. The officers of a church are the 
pastor, and the deacons. Phil. i. i. 

Q. For what purpose did God institute the pas- 
toral office in the Church f 

A, For the perfecting of the saints, for the work 
of the ministry, for the edifying of the body of 
Christ ; till we all come in the unity of the faith, 
and of the knowledge of the Son of God, unto a 
perfect man, unto the measure of the stature of 
the fullness of Christ. Eph. iv. 12, 13. 



THE GATECHETICAL INSTRUCTOR. 319 

Q. What description of pastors did God, in 
Jeremiah, promise to give His Churches in after 
times ? 

A, Thus saith God, I will give you pastors 
according to mine heart, which shall feed you 
with knowledge and understanding. Jer. iii. 15. 

Q. In accordance with this promise, does not God 
require His ministers to read and study, that they 
7nay be ^'apt to teach f 

A, Yes. Study to show thyself approved unto 
God, a workman that needeth not to be ashamed, 
rightly dividing the Word of Truth. 2 Tim. ii. 1 5 ; 
Mai. ii. 7 ; i Tim. iv. 13-15 ; 2 Tim. ii. 2 ; Tit. i. 9. 

Q. How long did Christ, the best of teachers, 
% retain the apostles under His special instruction, 
before He sent them forth to preach the Gospel? 

A. The apostles were under the instruction of 
Christ for three years, until they fully understood 
all things pertaining to the kingdom of heaven, 
before they were sent forth to teach others. Matt, 
xiii. 51 ; ib. 28, 29. 

Q. Is it not highly important that ministers 
should also possess ardeyit and exemplary piety ? 

A, Yes. They should be an example to the 
believers in word, in conversation, in charity, in 
spirit, in faith, in purity, i Tim. iv. 12 ; ib. iii. 
2-7 ; Tit. i. 6-9. 

Q. Is it probable that wicked men ever enter the 
ministry by the call of God? 

A. No. Unto the wicked God saith. What 
hast thou to do to declare my statutes, and that 
thou shouldest take my covenant in thy mouth ? 
seeing thou hatest instruction, and castest my 
words behind thee? Ps. 1. 16, 17 ; Matt. vii. 4, 5, 
15-23. 



820 THE CATECHETICAL INSTRUCTOR. 

Q. What charge has the apostle delivered to 
pastors^ respecting both themselves and their re- 
spective flocks? 

A. Take heed unto yourselves, and to all the 
flock, over which the Holy Ghost hath made you 
overseers, to feed the Church of God, which He 
hath purchased with His own blood. Acts xx. 28 ; 
I Tim. iv. 16. 

Q. What proportion of their time should min- 
isters devote to the duties of their office f 

A, Give thyself wholly unto them, that thy profit- 
ing may appear to all : for no man that warreth 
entangleth himself with the affairs of this life, that 
he may please Him who hath chosen Him to be a 
soldier, i Tim. iv. 15, 16; 2 Tim. ii. 4, 5 ; Luke 
ix. 60 ; Acts vi. 2-4. 

Q. In order that ministers may be wholly de- 
voted to His service, does not God require the 
churches to support them comfortably ? 

A, Yes. Let him that is taught in the Word 
communicate unto him that teacheth in all good 
things; for so hath the Lord ordained, that they 
which preach the Gospel should hve of the Gospel. 
Gal. vi. 6; i Cor. ix. 14; Neh. xiii. 10--14; Mai. 
iii. 8, 9 ; Luke x. 7 ; Acts xiii. 2 ; Rom. xv. 27 ; 
I Cor. ix. 7-14; 2 Cor. xi. 8, 9; Phil. iv. 10-18; 
I Tim. v. 18 ; 2 Tim. ii. 6 ; 3 John 5-8. 

Q. What is said of the manner in which church- 
es should regard the feeWigs and reputation of 
their ministers ? 

A. We beseech you, brethren, to know them 
which labor among you, and esteem them very 
highly in love for their work's sake, i Thess, v. 1 2, 
13; I Cor. xvi. II, 18; Phil. i. 29; iTim. v. 17, 
19; Heb, xiii. 7, 17. 



THE CATECHETICAL INSTRUCTOR. 321 

Q. Is it not very wrong and wicked to receive, 
or circulate a report injurious to one of God's min- 
isters, without the highest evidence of its truth ? 

A, Yes. Against an elder receive not an ac- 
cusation, but before two or three witnesses, i 
Tim. V. 19 ; 3 John 9, 10. 

Q. Hoiv should ministers act towards each 
other in view of their respective ages and circum- 
stances ? 

A. Ye younger submit yourselves unto the 
elder. Yea, all of you be subject one to another, 
and be clothed with humility : for God resisteth 
the proud, but giveth grace to the humble, i Pet. 
V. 5- 

REMARKS. 

It is evidently in accordance with the apostolic 
usage, that each church should have her individual 
pastor; and that the pastor should continue 
his labors, principally, to a single congregation. 
Hence we read of "the angel of the church at 
Ephesus," "the angel of the church at Smyrma," 
"the angel of the church of the Laodiceans;" 
and of "Titus left in Crete to ordain elders in 
every city." (Rev. ii. i, 8; ib, iii. 14; Tit. i. 5.) 
Indeed there were as much reason in placing 
several plantations under the charge of one "over- 
seer," or several flocks under the watch of one 
shepherd, as there is in one minister assuming the 
pastoral charge of several churches at remote dis- 
tances. Aside from the violation of Scripture 



322 THE CATECHETICAL INSTRUCTOR. 

rule, this course is fraught with evils, which they 
who desire the glory of God, and the good of 
souls, should sedulously labor to correct. But we 
proceed to remark, 

First. The piety of the ministry. Ministerial 
piety involves the piety of the churches. The 
one is the certain index of the other. That of 
the latter rarely or never rises above that of the 
former. The seal does not better modify the wax, 
than does a permanent ministry, the moral, relig- 
ious, and intellectual character of the community 
among whom he resides. ''Like priest like peo- 
ple," is almost universal history. It was, there- 
fore, not without reason, that the apostle, fixing 
his eye upon the spiritual well-being of the people, 
first charged the ministry — "take heed to thyself.'' 
(Acts XX. 28 ; I Tim. iv. 16.) They who "teach 
others, should teach themselves also." (Rom. ii. 
21-23.) They who would pluck the mote from 
another's eye, should first cast out the beam from 
their own eye. (Matt. vii. 4, 5.) No reasonable 
expectation of usefulness in the world can be in- 
dulged, farther than the principle of moral courage, 
the principle of self-denial, the principle of faith, the 
principle of prompt and punctual obedience to the 
divine law. is strictly and uniformly maintained ; nor 
is there any method of inculcating these effectually 
without example. The minister, as the leader of 



THE CATECHETICAL INSTRUCTOR. 323 

the host of "God's elect," must himself exemplify 
the virtues of the Christian character — must 
himself evince a courage, that flinches from no 
embarrassment, a self-denial that holds no wedded 
gratification, a faith that staggers not at the prom- 
ises of God, a fidelity whose only condition is, 
*'Lord, what wilt thou have me to do ;" and then 
will the churches arise and shine, in all the activity 
and strengih, in all the zeal and efficiency of 
primitive loveliness. "Be thou an example to the 
believers, in word, in conversation, in charity, in 
spirit, in faith, in purity.*' (i Tim. 4, 12.) 

Secondly The support of the i?iintstry. That 
the ministry should receive from the churches a 
confortable support while engaged in the duties of 
their office, is beyond questionof divine authority. 
Accordingly, it is, with strict emphasis, taught in the 
Scriptures, as a provisional purpose of God in the 
dispensation of the gospel (i Cor, ix. 14); as an 
act of reciprocal justice in those who are taught in 
in the word (Rom. xv. 27 ; i Cor. ix. 11 ; Gal. vi. 
6); as a matter involving the spiritual interest of the 
churches themselves (Mai. iii. 8-10; Phil. iv. 14- 
18) ; and as a means by which they "might be fellow 
helpers to the truth" (3 John 5-8). To this, it may 
be added, there is the best evidence that this duty 
was universally customary among the apostolic 
churches. Not even was the apostle Paul an ex- 



324 THE CATECHETICAL INSTRUCTOR. 

ception. For, while there are, indeed, three [sup- 
posed] allusions to his manual labor, at Thessalo- 
nica, at Corinth and at Ephesus (i Thess. ii. 9 ; Acts 
xviii. 3 ; ib. xx. 34), (during a period of not exceed- 
ing five years out of the thirty of his ministry, and 
while in fact he was but engaged in planting church- 
es in those cities) yet we know, that at the first of 
these points, of only six months stay, he was support- 
ed by the church at Philippi (Phil. iv. 16); at the 
second, of a year and a half, he received wages from 
the churches of Macedonia (2 Cor. xi. 7-9) ; and at 
the third, of three years continuance, he was liberally 
aided by the house of Onesiphorus and others. Acts 
xix. 22; 2 Tim. i. 16-18.) Furthermore, if we 
remember, that the earliest fruits of the apostle's 
ministry, in these several cities, were Jews (Acts 
xviii. 7 ; Rom. xvi. 21 ; Acts xviii. 4, 7, 8, 17 ; 
Rom. xvi. 23; I Cor. i. i, 14), who, as has been 
judiciously observed, were wont to support their 
Christian teachers, as they had previously done their 
Jewish leaders, there will appear strong presump- 
tion, that after these churches had been organized, 
they all, with the exception of that at Corinth, (i 
Cor. xii. 13), did themselves, in whole or in part, 
sustain the apostle: and although, for pruden- 
tial reasons, he himself declined a maintenance at 
the hands of the Corinthians (2 Cor. xi. 12), never- 
theless, even that church acknowledged, and acted 



THE CATECHETICAL INSTRUCTOR. 325 

upon the principle with regard to her other minis- 
try (i Cor. ix. 12), and blamed the apostle himself, 
because he had refused them that privilege in his 
case (2 Cor. xii. 13). In a word, so universal was 
this custom of ministerial support in all the first 
ages of the Christian Church, that even Gibbon, 
in a work by no means designed to subserve the 
interests of religion, could not forbear to mention 
it, among the various modes of that benevolence 
to which, under God, the rapid extension of Chris- 
tianity was mainly indebted. 

Thirdly. The devotion of the ministry. It is 
not material, as to the method by which any man 
is convinced of his call of God to the gospel min- 
istry. This, when so called, he distinctly under- 
stands to be the will of God, in relation to Himself: 
and it must be allowed that in this matter, as in 
every other, God, as an intelligent being, specifi- 
cally contemplates this, and not another, as his 
employment. Harmonious too with this, the Scrip- 
ture doctrine of the ministerial profession, makes it 
an entire and undivided consecration to the things 
of the gospel. This appears in the direction given 
to the church at Antioch by the Holy Ghost to 
separate Paul and Barnabas to the work whereunto 
God had called them (Acts xiii. 2) : in the charge 
to Timothy, that he should endure hardness rather 
than become entangled in the affairs of this life (2 



326 THE CATECHETICAL INSTRUCTOR. 

Tim. ii. 3-5 ; i Tim. iv. 15; Luke ix. 60) ; in the 
institution of the deacon's office (Acts vi. 2-4) ; 
and in the peculiar mode of the apostle's argument 
on ministerial support. *'Do ye not know, that 
they which minister about holy things, live of the 
things of the temple ? and they which wait at the 
altar, are partakers with the altar ? even so, hath 
the Lord ordained, that they which preach the 
gospel, should live of the gospel." (i Cor. ix. 13, 
14.) Now, the provision for the maintenance of 
the Levitical ministry, had its origin in their ex- 
clusive devotion to a single and sacred office 
(Num. xviii. 20, 21; Deut. xiv. 27); and if the 
gospel ministry is not in like manner to be ex- 
clusive, then to argue from the support of the one 
to the support of the other, as the Apostle has done 
in this case, had been illogical, and could have 
produced no conviction on the minds of the saga- 
cious and philosophizing Corinthians. Indeed, 
whatever argument proves it to be the duty of the 
churches to sustain their ministry, will equally 
prove that the ministry should be ^'whollf^ de- 
voted to the spiritual interests of the churches; 
because, no minister, more than other men, has a 
moral right, after six days labor in the week about 
his secular interests, to appropriate to his addition- 
al advantage the "wages" of the Sabbath. Nor 
do^s the example of the apostle Paul at Thessa- 



THE CATECHETICAL INSTRUCTOR. 327 

lonica, at Corinth, and at Ephesus, in the slightest 
sense invalidate these observations, or furnish a 
precedent upon which ministers may be secularized. 
For, to say nothing of the extenuation which he 
himself offers, thereby tacitly admiting it a depart- 
ure from the law of the ministry (i Cor. ix. 15 ; 2 
Cor. xi. 12; ib, xii. 13), there is no analogy be- 
tween our circumstances and his, that can render 
a similar conduct in us, either necessary or ex- 
cusable. He was at that time in the midst of the 
heathen, and as yet no church was there onganized. 
He pursued his craft, if at all, only at short intervals, 
and with no design of wealth. (2 Cor. xi. 7-12.) 
Nor is there any evidence, that even this much was 
done by any other of the apostles ; and if the 
apostolic example is a rule or reason of our con- 
duct, that of Peter, James and John, is not less 
authoritative, than could be that of St. Paul In any 
case. But there is no difference between them. 
With their united breath, and their united teaching, 
they charge us, "give thyself wholly to the things of 
the gospel" — ''Continue in them, for in so doing, 
thou shalt both save thyself and them that hear 
thee." (i Tim. iv. 16.) 



328 THE CATECHETICAL INSTRUCTOR. 



LESSON XLV. 

OFFICERS OF THE CHURCH— THE DEACONS. 

Question. What is the office of the deacons in 
the church ? 

A?iswer, The deacons' office is one of business 
mainly — to provide that the pastor be not hinder- 
ed in his work of the Gospel, and also to look 
after the needs of the destitute and suffering. 

Q. What direction did the apostles give the 
church at Jerusalem^ as to the qualifications of 
deacons, and the manner of their election f 

A. Wherefore, brethren, look ye out among 
you seven men of honest report, full of the Holy 
Ghost and wisdom, whom we may appoint over 
this business. Acts vi. 3-10. 

Q. Should not the piety of deacons be character- 
ized with sobriety^ sincerity and benevolence f 

A, Yes. The deacons must be grave, not 
double-tongued, not given to wine, not greedy of 
filthy lucre — holding the mystery of the faith in a 
pure conscience, i Tim. iii. 8, 9. 

Q. What is said of the qualification of deacons 
in respect to their families? 

A, Let the deacons be the husband of one wife, 
ruling their children and their own houses well. 
I Tim. iii. 12. 

Q. £)o not the Scriptures also require that dea- 
cons'* wives should be women of exemplary piety 
and goodness ? 

A. Yes. Even so must their wives also be 
grave, not slanderers, sober, faithful in all things. 
I Tim. iii. 11. 



THE CATECHETICAL INSTRUCTOF. 329 

Q. Ought not the Church to be very careful 
lest they hastily put men into the deacons* office 
without these divine qualifications ? 

A. Yes. Let them first be proved; and then 
let them use the office of a deacon, being fomid 
blameless, i Tim. iii. lo. 

Q. After the Chuech had elected suitable per- 
sons to fill the office of deacons^ how did the apos* 
ties ordain them to their work ? 

A, They were set before the apostles; and 
when they had prayed, they laid their hands on 
them. Acts vi. 6. 

REMARKS. 

There is, perhaps, scarcely any one thing, upon 
which, under God, the prosperity of a Church so 
much depends, as upon the selection of proper 
officers. These, to a large extent, give direction 
and character to all her movements and measures. 
Nor is this more true of her ministry than of her 
deacons. Although this latter is strictly a busi- 
ness office, yet that business is so intimately con- 
nected with almost all her interests, as to render 
impossible too great caution respecting the fitness 
of those to whom it shall be entrusted. And we 
remark, 

First. Deacons should be intelligent men : and 
by this we mean, not so much learned men, as 
men of quick discernment, and aptness to learn. 
In every community, there are those who discover 
a striking difference with regard to their ease 



330 THE CATECHETICAL INSTRUCTOR. 

and promptness in acquiring knowledge — some, 
either from a native obtuseness of their mental 
powers, or from the films of prejudice and self- 
conceit with which those powers are enveloped, 
appearing utterly incompetent to distinguish the 
point of a proposition ; while others receive the 
truth with all readiness of mind, immediately per- 
ceive its force and bearings, and stand prepared to 
act upon it. Now these latter are they to whom 
we allude, and to whom the apostle referred in 
the phrase, "full of the Holy Ghost and wisdom" ; 
and if occasions do sometimes arise, where those 
of eminent learning cannot be found to fill the 
office of deacon, there surely can occur no period 
where, other things being equal, men of sound 
and active minds are not to be preferred above 
those of an opposite character. 

Secondly. Deacons should be business men : 
and by this we mean, neither that industrious 
worldliness, for which some are particularly re- 
markable; nor yet, that '*good, easy good-for- 
nothingness," so peculiar to others. This office 
does, indeed, relate to temporaUties ; but they are 
the temporalities of the house of God : so that one 
might be practically familiar with all the tactics 
of accumulating wealth and making fine bargains, 
and still possess none of the leading elements of a 
good deacon. Least of all is a mere constitutional 



THE CATECHETICAL INSTRUCTOR. 331 

inoffensiveness, though it amount to a sort of nega- 
tive goodness, that characteristic so necessary in 
the present case. An active zeal for the poor and 
needy, an abounding sympathy for the distressed 
and afflicted, and a skill and dexterity in the man- 
agement and discipline of the Church — these enter 
essentially into the character of him to whom 
should be committed this sacred trust. 

Thirdly. Deacons should be liberal-7?iinded 
men : and in this we refer, not so much to their 
doctrinal views, as to their monetary contribu- 
tions. We are no advocate for that species of 
charity which allows all opinions to be equally 
true, or equally innocent; but we would strenu- 
ously insist, that every Christian holds his wealth 
only as a steward of God, and to be appropriated 
according to the calls of necessity and benevolence. 
It is compatible with ''holding the mystery of the 
faith in a pure conscience," that one should ''not 
be greedy of filthy lucre^' ; and a hoarding covet- 
ousness is not a less disqualification for the 
deacons' office, than is a lax and careless mainten- 
ance of the truth. No one can be fitted to dis- 
tribute the alms of others, who is not himself "full 
of good works and alms-deeds." Indeed, no one 
can render efficient service in collecting the char- 
ities of others, who is not himself known to be a 
charitable man, and ready to all works of mercy 
and goodness. But, 



332 THE CATECHETICAL INSTRUCTOR. 

Fourthly. Deacons should be pious men : and 
by this we mean strictly and exemplarily pious. 
**My kingdom," said Christ, *4s not of this 
world." Its origin and end its rules and regula- 
tions, its spirit and government, are all of a 
heavenly and divine character. Motives of selfish- 
ness and worldly policy, of duplicity and intrigue, 
of pride, and haughtiness, and ambition, find no 
place in that catalogue of tempers and dispositions 
which are required of its subjects. Especially may 
these find no lodgment in the bosom of those 
who ''bear up its pillars," and sustain its offices. 
Here, more than in other men, is needed the ful- 
ness of an all pervading divinity. Here, humility, 
patience and love, forbearance and pity, sincerity 
and truth, constancy, devotion and zeal, are indis- 
pensable qualifications. '^Wherefore, brethren, 
look ye out among you men of honest report, full 
of the Holy Ghost and wisdom, who may be ap- 
pointed to this office" — "And let these first be 
proved ; and then let them use the office of a dea- 
con, being found blameless." 



THE CATECHETICAL INSTRUCTOR. 333 



LESSON XLVI. 

ORDINANCES OF THE CHURCH— BAPTISM. 

Question. How many Christian ordinances 
are there f 

Answer. There are two Christian ordinances — 
baptism and the Lord's Supper. 

Q. What is baptism ? 

A, Baptism is the immersion of a believer in 
water, in the name of the Father, and of the Son, 
and of the Holy Ghost, Matt, xxviii. 19; i Cor. 

i. 13-15- 

Q. What does Christian baptism represent ? 

A, Baptism is designed to represent our faith in 
the death, burial, and resurrection of Christ, and 
our conformity thereto : for we are buried with Him 
by baptism into death, that like as Christ was 
raised up from the dead by the glory of the Father, 
even so we also should walk in newness of life. 
Rom. vi. 4; Col. ii. 12. 

Q. By whom was baptism first introduced, and 
where wcus it administered f 

A. John the Baptist came preaching in the 
wilderness of Judea, and saying, repent ye for the 
kingdom of heaven is at hand. And there went 
out to him all the land of Judea, and they of Jeru- 
salem, and were baptized of him in the river 
Jordan, confessing their sins. This was the first 
baptism. Matt. iii. 1-6 ; Mark i. 4, 5. 

Q. Did not our blessed Lord Himself put honor 
and authority upon /oh7t*s mode of baptizing^ by 
submitting to it in person ? 



334 THE CATECHETICAL INSTRUCTOR. 

A, Yes. Jesus came from Nazareth of Galilee, 
(more than fifty miles) and was baptized of John 
in Jordan, saying, thus it becometh us to fulfill ail 
righteousness. Mark i. 9-1 1 ; Matt. iii. 13-15. 

Q. Where else did John baptize^ and for what 
reason ? 

A. John also baptized in ^non, near to Salim, 
because there was much water there. John iii. :?3. 

Q. Was this baptism which John practiced of 
heaven ? or was it of men f 

A, It was of heaven : for God sent him to bap- 
tize. John i. 33 ; Mark xi. 30-33 ; Luke xx. 4-6. 

Q. Has God ever authorized any other mode of 
baptism than that which was practiced by John ? 

A, No. There is one Lord, one faith, and one 
baptism. Eph. iv. 5. 

Q. Who are proper subjects to receive this bap- 
tism ? 

A, The proper subjects for baptism, are such only 
as give good evidence of repentance towards God, 
and faith in our Lord Jesus Christ. Matt. iii. 6-8. 

Q. What did Peter on the day of Pentecost^ 
command those Jews who were '•'-pricked in their 
hearts T' 

A. Peter said unto them, repent, and be bap- 
tized every one of you in the name of Jesus Christ, 
for the remission of sins, and ye shall receive the 
gift of the Holy Ghost. Acts ii. 38. 

Q. Were any baptized on that occasion, who 
did not gladly receive the word ? 

A, No. They that gladly received the word 
were baptized : and the same day there were added 
unto them about three thousand souls. Acts ii. 41. 

Q. When Philip went down to Samaria and 



THE CATECHETICAL INSTRUCTOR. 335 

preached the gospel unto them of that city, did he 
baptize any except believers ? 

A, No. But when they believed Philip preach- 
ing the things of the kingdom of God, and the 
name of Jesus Christ, they were baptized, both 
men and women. Acts viii. 12. 

Q. On what condition did Philip also propose 
to baptize the eunuch ? 

A, Philip said, if thou beHevest with all thine 
heart, thou mayest be baptized. And he answered, 
I believe that Jesus Christ is the Son of God. 
And he commanded the chariot to stand still : and 
they both went down into the water, both Philip 
and the eunuch, and he baptized him. Acts viii. 

37-39- 

Q. What is said of those who believe and are 

baptized? 

A. He that believeth and is baptized, shall be 

saved. For if we have been planted together in 

the likeness of His death, we shall be also in the 

likeness of His resurrection. Mark xvi. 16 ; Rom. 

Q. Will baptism have any such beneficial result 
unless it is received in the exercise of faith in the 
death and resurrection of Christ? 

A, No. Baptism doth also now save us (not 
the putting away of the filth of the flesh, but the 
answer of a good conscience toward God), by the 
resurrection of Jesus Christ, i Pet. iii. 21. 

REMARKS. 
Baptism is not so much a church ordinance^ as 
it is that, indeed, by which persons are initiated 



336 THE CATECHETICAL INSTRUCTOR. 

into the church ; and when properly received at 
first, is not to be repeated. But we remark, 

First. The institution of baptism. Baptism is 
is evidently a positive institution: and like every 
positive law, must needs be observed to the letter, 
or it is null and void. It is peculiar to ?..orallaws, 
that they may be fulfilled in the spirit, while the 
letter is infringed ; or they may be violated in the 
spirit, while the letter is kept. Take, as an instance, 
the sixth article of the decalogue — "Thou shalt not 
kill." Now, it is beyond dispute, that the spirit of 
this command may either be broken or not, without 
any regard to its literal import. Not thus, however, 
with respect to any of the positive ceremonies of 
the Jewish dispensation. The observance of these 
latter necessarily obliged an absolute compliance 
with the identical terms in which they were ex- 
pressed: and in this, we conceive, they were a fair 
illustration of all positive precepts — baptism not 
less than others. The obligation, in the present 
case, arising solely from the command, can extend 
only to what the command clearly enjoins ; and to 
this, it does extend with all the force of the divine 
authority. 

Secondly. The subjects of baptism. That it is 
the duty of those who repent and believe the 
gospel, to be immediately baptized, will not be 
questioned by any who regard the precepts and 



THE CATECHETICAL INSTRUCTOR. 337 

practices of the apostles as authoritative in the 
present case. But what we mainly desire to re- 
mark is, that the entire force of this precedent is 
opposed to the baptism of any, who afford no satis- 
factory evidence of such real and evangelical faith. 
Hence at Jerusalem, only such were baptized as 
^'gladly received the word" ; and at Samaria, men 
and women were baptized when they believed 
Philip, preaching the things of the kingdom of 
heaven. Hence also, the specific condition upon 
which this ordinance was administered to the 
Ethiopian eunuch: and after the same manner, 
the house of Cornelius, and the Philipian jailer and 
his house were baptized, "having received the 
Holy Ghost," "rejoicing and believing in God/' 
(Acts X. 47, 48; ib. xvi. 34.) Nor is any thing 
derogated from these observations by the admis- 
sion, that some on these occasions were baptized, 
who perhaps were not truly converted. For, while 
it is conceded, that Simon Magus, for example, 
was still an unregenerated person, nevertheless, it 
is palpably certain that he professed himself a be- 
liever antecedent to his baptism (Acts viii. 13); 
and if we are careful to note the entire silence ot 
the Scriptures respecting the baptism of any of an 
opposite character, such practices will appear not 
only gratuitous, but even an innovation upon the 
divine order. 



338 THE CATECHETICAL INSTRUCTOR. 

Thirdly. The mode of baptism. The act of 
baptism is designed to represent the death, burial 
and resurrection of Christ ; and the sign should be 
conformed to the thing signified. Accordingly, 
whether we consult the original import of the term 
chosen by the Holy Ghost, in the institution of 
baptism ; or whether we consider the places where 
it was uniformly administered, immersion evidently 
appears to be the only scriptural mode of baptizing. 
It is not new to the reading world, that baptizo 
and its derivatives, are invariably employed to de- 
note this ordinance ; and that they primarily im- 
port immersion, and have been so understood and 
practiced by the Greek church from the apostolic 
age to the present day. Nor, on the contrary, 
have all the learned explanations and criticisms, 
which have been expended on the subject, been 
sufficient to satisfy the common people any where 
long at a time, that John the Baptist and the apos- 
tles did not resort to rivers and other places, where 
'*there was much water," for the purpose of baptiz- 
ing. But the designs and limits of this work, forbid 
us to enter into a discussion of this question at great 
length ; and we simply recommend those who de- 
sire to see the arguments pro and con, to read the 
excellent treatises on this subject, by Jewet, Judson, 
Pengilly, Hinton, Booth, Carson, and every Greek 
Lexicon of note in the world. 



THE GATECHETIGAL INSTRUCTOR. 339 



LESSON XLVII. 

ORDINANCES OF 7 HE CHURCH — LORD's SUPPER. 

Question. By whom was the Lord'^s Supper 
instituted, and at what time ? 

Answer, The Lord's Supper was instituted by 
Jesus Christ Himself, the same night in which He 
was betrayed, i Cor. xi. 23. 

Q. Will you describe the manner in which this 
was done ? 

A, As Jesus was eating the passover with His 
disciples, He took bread and blessed and break it, 
and gave unto them, saying, take eat. And after 
the same manner, He took a cup of wine, and 
when He had given thanks, He gave it to them, 
saying, all ye drink of it. 

Q. What was the bread in the Lord's Supper 
designed to represent ? 

A, Jesus said this is my body which is given 
for you. Luke xxii. 19 ; i Cor. xi. 24. 

Q. What was represented by the wine ? 

A, He said also, This cup is my blood of the 
New Testament, which is shed for many for the 
remission of sins. Matt. xxvi. 28 ; Mark xiv. 24; 
Luke xxii. 20 ; i Cor. xi. 25. 

Q. How long did our Lord intend this feast to 
be observed in the Christia?z Church f 

A, The feast of the Lord's Supper was designed 
to be observed in the churches to the end of time. 

Q. Ls there any evidence that the early Chris- 
tia?is who were baptized at Jerusalem and other 
places, statedly broke the bread of the Lord^s Sup- 
per? 



340 THE CATECHETICAL INSTRUCTOR. 

A. Yes. They continued steadfastly in the 
apostles' doctrine and fellowship, and in breaking 
of bread, and in prayers. Acts ii. 42 ; tb. xx. 7 ; 
Cor. X. 16; Gal. ii. 12. 

Q. What reason has the apostle given why this 
feast should not be neglected? 

A. For, as often as ye eat this bread and drink 
this cup, ye do show the Lord's death till He 
come. I Cor. xi. 26. 

Q. What special encourage?nent to keep this 
feast is given in the promise of Christ f 

A, Jesus said, Whoso eateth my flesh and 
drinketh my blood, hath everlasting life ; and I 
will raise him up at the last day. For my flesh is 
meat indeed, and my blood is drink indeed. John 
vi. 54-57. 

Q. Will this blessing result to any, unless, 
while they partake of these emblems, they exercise 
a strong and living faith in Christ, whose death 
they represent? 

A, No. But let a man examine himself and so 
let him eat of that bread and drink of that cup. 
For he that eateth and drinketh unworthily, eateth 
and drinketh damnation to himself — not discern- 
ing the Lord's body, i Cor. xi. 28, 29. 

Q. In what state of mind did our Lord caution 
us to receive this feast? 

A, Jesus said, This do, as oft as ye do it in re- 
membrance of me. I Cor. xi. 25 ; Luke xxii. 19. 

Q. Next to a grateful remembrance of Christ, 
should not all Christians partake of this supper 
with feelings of sincerity and brotherly affection ? 

A, Yes. Let us keep the feast, not with old 
leaven, neither with the leaven of malice and wick- 



THE CATECHETICAL INSTRUCTOR. 341 

edness; but with the unleavened bread of sin- 
cerity and truth, i Cor. v. 8 ; Rom. xii. 9 ; i Pet. 
i. 22. 

Q. When persons commune together at the 
Lord's table, do they not profess to be one in their 
hearts, their manner of life, and in their doctrinal 
views ? 

A. Yes. The cup of blessing which we bless, is 
it not the communion of the blood of Christ ? and 
the bread which we break, is it not the communion 
of the body of Christ ? For we being many are one 
bread and one body : for we are all partakers of 
that one bread, i Cor. x. 16, 17 ; Amos iii. 3. 

Q. What direction did Paul give with regard 
to such members as may be detected in wicked and 
bad conduct ? 

A, If any man that is called a brother, be a 
fornicator, or covetous, or an adolater, or a railer, 
or a drunkard, or an extortioner — with such an 
one keep not company, no not to eat. i Cor. v. 
11-13; Rom. xvi. 17, 18; I Cor. x. 16, 17; 2 
Cor. vi. 14-18; Eph. v. 7-12 ; i Tim. v. 22. 

Q. How should we act in relatio7i to those who 
manifest unsouiidness in the great matters of the 
faith and practice taught in the gospel? 

A. If there come any unto you and bring not 
this doctrine, receive him not into your house, 
neither bid him God-speed : for he that biddeth 
him God-speed, is partaker of his evil deeds. 2 
John X. 11; Matt, xviii. 17 ; 2 Thess. iii. 6, 14; 
I Tim. vi. 5 ; Tit. iii. 10. 

Q. After our Lord and His disciples had supped 
together, what did they then do ? 



342 THE CATECHETICAL INSTRUCTOR. 

A. They sung a hymn and went out. Matt, 
xxvi. 30 ; Mark xiv. 26. 

REMARKS. 

As baptism is only a rite of initiation into the 
Church, so the Lord's Supper is strictly a church 
ordinance, and is sometimes called the sacrament, 
or the eucharist. And we remark, 

First. The perpetuity of the Lord's Supper, 
That the sacrament of the Lord's Supper was 
designed to be of perpetual observance in the 
Christian Church is apparent, from the nature of 
that institution, from the example of the early 
Christians, and from the directions given of the 
purpose and spirit in which it is to be observed. It 
is at once a standing memento of the dying love 
of Christ towards His followers (i Cor. xi. 24- 
26) ; and a public affirmation of their fellowship in 
all the leading points of faith and manners, (i 
Cor. X. 16, 17.) Harmonious with this, there is the 
best evidence that it was statedly observed by the 
apostolic churches (Acts ii. 42 ; ib. xx. 7 ; Gal 
ii. 12); and they were specifically cautioned to 
"keep this feast, not with old leaven, neither with 
the leaven of malice and wickedness, but with 
the unleavened bread of sincerity and truth, (i 
Cor. V. 8.) 

Secondly. The obligations of the Lords Sup' 



1 HE CATECHETICAL INSTRUCTOR. 343 

per. Next to the divine authority, the principle 
of gratitude in the heart of a Christian, sjbould 
naturally excite him, on all suitable occasions, to 
commemorate the condescending grace of his 
crucified Master. Nay, when we remember the 
influence of signs and symbols upon our organized 
senses, and consider that in the elements of this 
feast, we have before us the lively representations 
of the bleeding and mangled body of our ever 
blessed Lord, it would seem that policy itself 
should suggest a participation at this table, that our 
faith may be enlivened, and our devotions stimulat- 
ed. **As the living Father hath sent me," said 
Christ, **and as I live by the Father ; so he that 
eateth me, even he shall live by me." (John vi. 57.) 
Thirdly. The frequency of the LorcTs Supper, 
There is no positive precept regulating the 
frequency with which the feast of the Lord's Sup- 
per shall be observed. Those who may regard 
it an antitype of the Jewish passover, will find 
authority in this latter institution for only its an- 
nual celebration. On the contrary, however, it 
seems mast probable, that the apostolic churches 
met every Sabbath day for the breaking of bread. 
(Acts XX. 7 ; I Cor. xvi. i.) But if in connection 
with this the example of the churches in the ages 
next after the apostolic times, is allowed to have 
any of the force of a precedent in this case, the 



344 THE CATECHETICAL INSTRUCTOR. 

only rule that can be laid down, will be the exi- 
gencies of the occasion. Among these it was 
more or less frequent, according to circumstances ; 
the violence of persecution rendering its necessity 
more frequent, in order to sustain the faith of those 
who were daily exposed to martyrdom, while the 
peace and prosperity of the churches allowed its 
periods to be more stated and uniform. After all 
we cannot forbear to think that the practice of 
some churches to observe this feast only semi-an- 
nually, or at best once in three months, is too in- 
frequent to subserve its beneficial designs. 

Fourthly. The bars to the LoriTs Supper, 
The prerequisites to the Lord's table, are a sound- 
ness in the faith (2 John 10, 11) and a soundness 
of religious character. (2 Thess. iii. 6-- 14.) In 
consonance with this, all religious denominations 
exclude those from their communion who have not 
been baptized; or who subsequent to baptism 
manifest themselves heterodox in the prime points 
of the faith of the Gospel. After the same man- 
ner also, we are strictly cautioned to bar those 
from our fellowship, who discover a serious de- 
fection in their Christian deportment, and who turn 
a deaf ear to the pious counsels of the Church, (i 
Cor. v. II, 13 ; Matt, xviii. 17.) Indeed, it were 
impossible to maintain the *'unity of the faith,^' 
or the piety of the churches without a strict 



THE CATECHETICAL INSTRUCTOR. 345 

observance of this necessary and wholesome discip- 
line. It were worse than vain to proclaim this an 
error, or that a sin, while, nevertheless, we receive 
and fellowship those who are the subjects of the 
fault. *'The cup of blessing which we bless, is it 
not the communion of the blood of Christ ? And 
the bread which we break, is it not the communion 
of the body of Christ? For we, being many, are 
one bread and one body ; for we are all partakers 
of that one bread." (i Cor. x. 16-17.) He that 
biddeth an errorist God-speed, is partaker of his 
evil deed. Be not partaker of other men's sins." 
(2 John II ; I Tim. v. 22.) 



LESSON XLVIII. 

CHURCH DISCIPLINE. 

Question. How should we act towards those 
who trespass against us in our private and indi- 
vidual capacity ? 

Answer, If thy brother shall trespass against 
thee, go and tell him his fault between thee and 
him alone ; if he shall hear thee, thou hast gained 
thy brother. Matt, xviii. 15, 21,22; Lev. xix. 
16-18; Prov. XV. I ; ib, xxiv. 29 ; ib, xxv. 9, 10 ; 
Rom. xii. 17, 21 ; 1 Cor. xiii. 4; Gal. vi. i ; Jas. 
i. 20; ib, V. 16, 20. 

Q. Suppose after the most pious and friendly 



346 THE CATECHETICAL INSTRUCTOR. 

effort to restore him, he shall refuse any satisfac- 
tion : What shall we theti do ? 

A. If he will not hear thee, then take with thee 
one or two more, that in the mouth of two or three 
witnesses every word may be established. Matt, 
xviii. 1 6. 

Q. But it sometimes occurs that the offejider be- 
comes obstinate and will not hear even these : 
What must be done in that case ? 

A, If he shall neglect to hear them, tell it unto 
the church: and if he neglect to hear the church, 
let him be unto thee as a heathen man and a pub- 
lican. Matt, xviii. 17. 

Q. Should not the Church exclude from her 
fellowship all unruly and ungovernable members, 
who distract her peace and prosperity ? 

A, Yes. I beseech you, brethren, mark them 
which cause divisions and offenses contrary to the 
doctrine which ye have learned, and avoid them : 
for they that are such serve not our Lord Jesus 
Christ. Rom. xvi. 17 ; Acts xx. 29, 30 ; Rom. ii. 
8, 9; ib, xiv. 3, 15, 21 ; i Cor. viii. 12, 13; Gal. 
iv. 17 ; Eph. V. 21 ; Phil. ii. 3 ; i Tim. i. 5-7 ; ib. 
vi- 3-6; Jas. iii. 14-16. 

Q. What should be do7ie with such 7ninisters 
and other persons as become heretical in their doc- 
trines, and refuse to retract their wicked errors ? 

A. An heretic after the first or second admoni- 
tion reject : for if any man preach any other gos- 
pel unto you than that ye have received, let him be 
expelled. Tit. iii. 10; Gal. i. 9; i Tim. i. 19, 20; 
2 Tim. ii. 16--18; iii. 6-9; ib. Tit. i. 10, 11; 2 
Pet. ii. 1-3; 3 John 9, 10; Jude iii. 4; Rev. ii. 
12-16. 



THE CATECHETICAL INSTRUCTOR. 347 

Q. // sometimes happens that those who are 
neither contentious in their spirit^ nor unsound in 
their doctrifieSy are, nevertheless, found guilty of 
some grossly immoral conduct: What are we 
commanded to do with such ? 

A, Now, I command you, brethren, in the name 
of our Lord Jesus Christ that ye withdraw your- 
selves from every brother that walketh disorderly, 
and not after the tradition which he hath received 
of us. 2 Thess. iii. 6, 11-45; i Cor. v. 11-12; 
Eph. V. 7-12. 

Q. How should the Church act towards those 
7vho afterwards repent of the sins they have com- 
mitted, and desire to be restored to her communion? 

A. Ye ought to forgive him and comfort him, 
lest, perhaps, such an one should be swallowed up 
with overmuch sorrow. Wherefore I beseech 
you, that ye would confirm your love toward him. 
2 Cor. ii. 7, 8. 

REMARKS. 
The offences of church members are of two 
kinds : public and private. By the latter, we un- 
derstand the insults or injuries inflicted by one 
person upon another in their private intercourse, 
and which are wholly unknown to any besides 
themselves individually. The law of their settle- 
ment is that contained in Matt, xviii. 15-18 : and 
a departure from this rule were an irregularity to 
be reproved. Public offences ; on the contrary, 
include all notorious scandals, whether of a per- 



348 THE CATECHETICAL INSTRUCTOR. 

sonal or general character ; and are at once to be 
the subject of church action. But we remark, 

First. The object of church discipline. As the 
discipline of the church includes, both instruction 
and censure ; so its object is three-fold : 

(i) The benefit of the offender. Not, indeed, 
his imaginary good — his temporal interest and 
standing in the world ; not his momentary gratifi- 
cation, but his real, spiritual and eternal wel:- 
being. It is to teach him "not again to blas- 
pheme," and "that the spirit may be saved in the 
day of the Lord Jesus." (i Tim. i. 20; i Cor. v. 

5-) 

(2) The benefit of the innocent. It is to be an 

admonition to those who are also exposed to 
temptation, and, as far as possible, to deliver them 
from the infectious example of a notorious trans- 
gressor. "Evil communications corrupt good 
manners" — "Know ye not that a little leaven 
leaveneth the whole lump? Therefore, purge out 
the old leaven that ye may be a new lump" — 
"Them that sin rebuke before all that others also 
may fear." (i Cor. xv. 33; ib, v. 6-17 ; i Tim. 
V. 20.) 

(3) The benefit of the Christian cause. The 
honor of religion in general, is, perhaps, the high- 
est, as it certainly is the ultimate object of all 
things relating to the Church. This is to be "the 



THE CATECHETICAL INSTRUCTOR. 349 

alpha and the omega — the first and the last," in 
all her actions. On this account it is that she is 
commanded to *'have no fellowship with the un- 
fruitful works of darkness, but rather to reprove 
them" — to "let her light so shine that men seeing 
her good works, may glorify her Father which is 
in heaven" — and *4n all things to walk worthy of 
the Lord unto all pleasing." (Eph. v. ii ; Ma'a 
V. 1 6; Col. i. lo.) 

Secondly. The mode of church dtscipli^ 
The designs contemplated in the discipline of the 
Church, suggests the following rules as to the man- 
ner in which it should be done. 

(i) It should be prompt : and this we oppose to 
that ceremonious postponing of church action so 
prevalent in some places. Discipline is the 
Church's reprobation of nefarious wrong ; and if 
the objects specified above can render it necessary 
at all, they do equally render it necessary at once. 
Accordingly, it is the concurrent judgment of those 
who are most distinguished for their wisdom and 
skill in Church polity, that as soon as the offense 
is clearly proved, the offender should be placed 
under a merited censure. Nay, the inspired apos- 
tle himself fixing his ej^e upon the weekly assem- 
blages of the church, strictly charges, "In the 
name of the Lord Jesus Christ, when ye are 
gathered together, and my spirit, with the power of 



350 THE CATECHETICAL INSTRUCTOR. 

the Lord Jesus Christ, to deliver such a one to 
Satan for the destruction of the flesh, that the 
spirit may be saved in the day of the Lord Jesus, 
(i Cor. V. 4, s.) 

(2) // should be tender : and this we oppose 
alike to a haughty rashness, and to an effeminate 
weakness. The discipline of the Church should 
be firmly maintained ; but maintained with mild- 
ness and affection. We should not wink at sin ; 
nevertheless, **we should not break the bruised 
reed, nor quench the smoking flax." *'If any 
man," said the apostle, "obey not our word by 
this epistle, note that man, and have no company 
with him, that he may be ashamed. Yet count 
him not as an ememy ; but admonish him as a 
brother." (2 Thess. iii. 14, 15.) Look well to the 
nature of the offence, and to the circumstances 
of the offender ; and let the fiagrancy of the one 
and the intelligence and motives of the other, de- 
termine the severity of the rebuke : but let the re- 
buke itself be administered, though with the meek- 
ness and gentleness of Christ. - 

(3) // should be impartial. What though such 
a one ''is of reputation" in the world? What 
though he is "near akin" to ourself? In the 
Church of God, we may "know no man after 
the flesh.'' (2 Cor. v. 16.) "There is neither 
Jew nor Greek; there is neither bond nor free; 



THE CATECHETICAL INSTRUCTOR. 351 

there is neither male nor female : but all are one 
in Christ Jesus." (Gal. iii. 28.) Here, we may 
know neither father nor mother ; neither husband 
nor wife ; nor son nor daughter ; neither brother 
nor sister." (Deut. xxxiii. 9.) Whatever reason 
renders discipline necessary m any case, must 
render it equally necessary in every similar case. 
No one shuuld fear it, if he remain innocent ; and 
no one should expect to avoid it, if he commit sin. 
"It is not good to have respect of persons in judg- 
ment. He that saith to the wicked, 'Thou art 
righteous' him shall the people curse, nations 
shall abhor him : but to them that rebuke him 
shall be delight, and a good blessing shall come 
upon them." (Prov. xxiv. 23-25.) 

(4) It should be in concert. The discipline of 
the Church, is not the business of the pastor 
alone : nor of the pastor and deacons conjointly. 
It is the business of the church — the whole 
church. The duty is equally imperative upon 
one, as upon another — upon all, as upon any, 
to see to it, that "the old leaven be purged away 
from the lump" — to see to it, that "the wicked 
person be put away from the body." If the good 
of the offender ; the good of the innocent ; and 
the glory of God, are sufficient reasons to justify 
it in any, it is sufficient to justify it in all. No 
man may from motives of selfishness and interest, 



362 THE CATECHETICAL INSTRUCTOR. 

of friendship and popularity, of moral cowardice 
and fear, absent himself, or otherwise decline to 
sustain the action of his brethren. <'We must act 
in concert, or we had as well do nothing. Mem- 
bers who violate this rule, are partakers of other 
men's sins ; and themselves deserve the rebuke of 
the church, for counteracting her measures." 



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